
























































































































































U» 


‘c'v 

* <3 ^ . 

a° ^ *' 7^' A 

G 0> *°c^w # ^o 


v *P ^ 

' *.7^V> . V ^-'•.o 

* T # <V C* *0 * 4- <> 

■*£*. ^iwV* .-O. 





^ : 

* 17 **7 -» 

* 6/ ^ » 

4 c r % 

’•. \ ,0* 

t- " r Cc, G • 

* -a * 

* o* 

. *?QZM§; * 

' hy’ O * '&/j Inm ¥ 0 rft* * 

..• ,# % *t;,p a 0 . V'*„.„ . v 

'-*. V a* .'dSfef. ^ > . 

•* © aV<\ o * /■> ^r. •* ® ,\VA, imm * Ca* ^1 

* A/ ^ o V M\)^ 0? 'Co. * * xV ® *M7 0RMr 4 a? M 

o, <o V'CV;* av ^ *%W«#V x ^ <* • ,«/ 

■••-v y.-.v^v.-. vv. 

%< i ‘ .-'MIS’ ^c* :^te'-. %/ ;&§!£*- ’W •' 

.» /°«* vsiffiK P*+. *flfe ; .^ 0 * ’. 

, * ,w .. '*s>, v **° °^. ^° V *°*° 9 <r * 

*0 i**'% *> V * * * »„ c* t 9 ~ ♦ ^ V ,» • o„ 

• r<* ♦ «(C\ g>? ,'X 0 ' V * f?^4I ^ ky * ,K\ c 

- yv tSMwk* ^ s °JfSlI: V ^v 

^ * /-5> 'Crv - O .\V^ * • r S ^, v J O <V«* 




o •* ® 




* 11 


■* & ' 

A Cal'* «G O’ » a « ■ V 

,p^ *g^ % 

** ' ? ^u q£ ^ *■' 

O K ^ ^ ^ «* 

o ^ ‘° 7 ?* y .cv* A ^' 


H ^ 9 




O «\y 3* 

.•*»■« a.v ^ .^|Rr»* V 4 

<U '«• ‘ * ^ *3 l f7f« A 

*• ' * ♦ ^ 0^ <J ® * ® ♦ ^o jV • »• ' • 

-* Ccf G * -c^tv .^ 9 O kip’ 

* ^d« 






o ft o 


a 

°* ^ ^ » „,,,„_ 
v a>-’ *V'> * „ ■* rt» 

e * 0 * ' 1 A 0 

l: V 



/ ^ ^ 

• aS 

0 <r 

: w :|M", 

■ o •*. .CT* A 

A M A >*_ A r 





• * t 


^ 'V 

*' V 
4 *+ - 



** 0 




* V* ? 

• , 

. jm-,* , 4- <j> •; 

„ o. 4 A <. » 

f 0 ^ »*,£•« ”*0 . K . , 

* - 0 P 





* > $9 ^ • 

o * b'^ * o ^*, * 

- Q V ,, * * ^ 




© Xi 

I *V<* 

■♦ A * *« . 
ft ft * ’ *0 ft 

. V ' * * 4* 

^'’o ♦ fif/////>*-> »jr 

v> V * ^ ( 

® p\ * 


v v ^ t • 0-> ^b jy .*v ■, vs. 

•Ow <5. ► .&..»* A*ft 'JWk.® *Xa 



‘ "** **' » 


• 4*. a"^ 

° & * 

° v 

. A-* * 

in*-,* v rf> * 

. * ** V> ’O • fc 

,aP ,o v "^“♦T’o 

.V * OFh7???t * rsr \j • c^^XtS^S O 

• * v* Cr \ 

A o. 

y «* 


: #*\ -. 

■* <L V 

* JS %, * 

k v fl H „ . -4*, 



0 4*- * 



° X <7 



*• ii 

o V 





* ^ A % 

* V$. A V * ^ 

; V 


.* yy : . 

...‘A ■( ''7."** tf" 7> "*.r 

.y „ v / « «$> p.V 0 * 0 4*^ 

,“n> k * «#> /• v> 6 ^ CJ 

A *jgTi/?ZZ*>* *y V ®_tC5o^^ # . o> 

:£Mb*< **<$ i 

* s °<* 

°o. *’ ,o 




'j® ■ 


o 

0. 


^ *..••■ c o yff-' y V«- ^ 

‘ ex 4*)^ t ^* % V ^c* *0" *»v 

» <p, ^ v ^ a zv > ft 5% • ^ .*?y t 

p 0 *j58|2Si* * f(C\§r/k 0 n$v, ® ■ 

® vV ° ^E®^>; v\ v • ^v\|4 

c5>^ ^ ^rv - ' 1 V 

,.»• ,o v +o **5®*?'* a ^ •-?.?** ,o^ ^ '^r*' a' x •'». 

-•••- +~ ^ ^ ^ 

^ — .M ♦ j&tfl/ffisy _ T>. . 4 *aSav^TV^il, «• ^ t>] *• jgr/t'bPpT. * -y*. 

’’b^ :£m>op- !<^la*. r ov i +, 



® o 

* <y ^ O 







t ♦ o 0’ * * * / ’f \ X > f ft p AV jl ft ft ^ 



' ^ a ♦: 





♦ -^ v % • 


C,^ - 

♦ ^ip » 

V fi* ^ '^^/TSLW' -fc 

A- ^ *7vtT* A v 




w » ft 





^0^ 


♦ A A.. t»< ^*'iY\VSjS > ® ^ 

® M 0 Q 

v % ® 



% a* *: 

vv 


A°° 

t# °- C>. A 0 ** 


1 ft k 


C° % ° 0 4 c °* °o 


^ 0^ 




i q 


VC* 


aP "* ^ 

aO V ,1^1% "> 






. ** a^ 

c cp * -1 

A-y *.• 

„_ ,* v <* •>. 

• • •* A -y* ' °» 

o ^ fxMstZ: % 




^5 q«k -■ 

K o **-*ZW*f J) 
%. *•<’• ^° 



1 * o. 



b V 

^° ^ - 
^ *•**, -- 0 

% . v/ /jfiter-, /• 


^ * v -^'* • -' y ;^ Rsr/k " v * ^ .^™,. ^ 

4* a? %, •jes®* ^ ^ »yjc^‘ a? 4 , *. 

.. $ * A <b * , o.^’* «C> ^ A <b 'o’, k' 4 

# V * s * ^ QV ^ o * ^ *^Q <4 # ^ I # ^ qV r o w ^ ^ ^Q 

A <* >v ^ c /aS^W- ° *W^.v% V 0 ° 




o ^5 q<k 

C b#. a 0 




, ^° ^ - 

4. rr Xrf* * 

^0° 4. **3’ 

0 



a" . 


ft h 







Oh ' 

THEURGIA 

OR 

THE EGYPTIAN MYSTERIES 

By IAMBLICHOS 

Reply of Abammon, the Teacher 

TO 

The Letter of Porphyry to Anebo 

TOGETHER WITH 

Solutions of the Questions Therein Contained 


TRANSLATED FROM THE GREEK 

BY 

ALEXANDER WILDER, M. D. F. A. S. 

i 


The aim is to express “the original, the whole original, and nothing 
but the original, and withal good readable English” 


* i ** 
t t 

* c 


NEW YORK 

THE METAPHYSICAL PUBLISHING CO. 

500 Fifth Avenue 






Copyright, 1911, by 

THE METAPHYSICAL PUBLISHING CO. 


Entered at Stationers’ Hall, 
London, England. 


All Rights Reserved . 


I QL v 




© Cl. A 2 9 2 0 2 8 





CONTENTS 


CHAPTER PAGE 

I. LETTER OF PORPHYRY TO ANEBO. 9 

II. REPLY OF ABAMMON. 25 

III. THE SUPERIOR RACES. 41 

IV. RITES, SYMBOLS AND OFFERINGS. 55 

Y. THE SUPERIOR RACES AND THEIR MANI¬ 
FESTATIONS. 79 

VI. THE ORDER EXHIBITED AT THE RITES. 93 

VII. ORIGIN OF THE ART OF DIVINATION.107 

VIII. THE DIVINING ART UNIVERSAL. 131 

IX. DEMONS . 151 

X. CONCERNING THE POWERS INVOKED. 171 

XI. THE QUESTION STATED. 187 

XII. NOTIONS OF PRIESTS CRITICIZED. 195 

XIII. CONCERNING THE MYSTIC RITES. 215 

XIV. CONDITIONS FOR SUCCESSFUL RESULTS.229 

XV. ORIGIN OF EGYPTIAN SYMBOLISM.239 

XVI. QUESTIONS PROPOSED. 251 

XVII. THE PERSONAL DEMON. 265 

XVIII. ENDiEMONIA, OR THE TRUE SUCCESS. 277: 

VALEDICTORY. 283 


























I 

LETTER OF PORPHYRY TO ANEBO 


THE EGYPTIAN MYSTERIES 

BY IAMBLICHOS 

TRANSLATED ANEW AND ANNOTATED 

BY ALEXANDER WILDER, M.D., F.A.S.* 


CHAPTER I 

LETTER OF PORPHYRY TO ANEBO 
Porphyry to the Prophet Anebo.t Greeting. 


*The aim is to express “the original, the whole original and nothing 
but the original, and withal good, readable English.” A. W. 

f Porphyry, it is well known, was a distinguished scholar, and the 
foremost writer in the later Platonic School. He was a native of Tyre, 
and his name Molech, or King, was rendered by Longinus into nopfivpios 
Porphurios, denoting the royal purple, as a proper equivalent. He 
was a disciple of Plotinos, who had broadened the field of philosophic 
study till it included the “Wisdom of the East.” In personal habits he 
followed the Pythagorean discipline. He was a severe critic of the 
Gnostic beliefs then current, and he evidently included with them also 
the new Christian faith. His mysticism was spiritual and contemplative, 
and he regarded the ceremonial rites of the Egyptian theurgy with dis¬ 
trust. He favored Mithraism, which prevailed in Asia, while Iamblichos 
belonged rather to the cult of Serapis, which was the State religion of 
Egypt. 

Of Anebo we know little. He is addressed as an Egyptian priest, and 
his name is that of Anabu or Anubis, the Egyptian psyxhopompos and 
patron of sacred literature. He was a “prophet” hen niter or servant 
of divinity, and expounder of the oracles: and Porphyry himself an 
“epoptes” or initiated person, asks him accordingly to explain the Egyp¬ 
tian theosophic doctrines respecting the divine beings, rites and religious 
faith. 


9 



10 


THE EGYPTIAN MYSTERIES 


I will begin this friendly correspondence with thee with a 
view to learning what is believed in respect to the gods and 
good daemons and likewise the various philosophic speculations 
in regard to them. Very many things have been set forth con¬ 
cerning these subjects by the (Grecian) philosophers, but they 
for the most part have derived the substance of their belief 
from conjecture. 


I 

THE GODS AND THEIR PECULIARITIES 

In the first place, therefore, it is to be taken for granted 
that there are gods. I ask then: what are the peculiarities of 
the superior races, by which they are differentiated from each 
other? Are we to suppose the cause of the distinction to be 
their energies or their passive motions, or things consequent: 
or is it a classification established by difference of bodies—the 
gods being distinguished by setherial bodies, the daemons by 
aerial bodies, and souls by bodies pertaining to the earth? 

As the gods dwell in heaven only, I ask therefore, why are 
invocations at the Theurgic Rites directed to them as being of 
the Earth and Underworld? How is it that although possess¬ 
ing power unlimited, undivided, and unrestricted, some of them 
are mentioned as being of the water and of the atmosphere, 

and that others are allotted bv definite limitations to different 

* 

places and to distinct parts of bodies? If they are actually 
separated by circumscribed limitations of parts, and accord¬ 
ing to diversities of places and subject-bodies, how will there 
be any union of them one to another? 

How can the Theosophers* consider them as impression¬ 
able? For it is said that on this account phallic images are 


*The Theosophers were regarded as learned in the arcane knowledge, 
and especially in Theurgy. Iamblichos appears to have adopted these 
Rites and usages from the Egyptian worship, including with them a 
philosophic groundwork from the Platonic doctrines. 



LETTER OF PORPHYRY TO ANEBO 


11 


set up and that immodest language is used at the Rites!* Cer¬ 
tainly if they are impassive and unimpressionable the invoca¬ 
tions of the gods, announcing favorable inclinations, propitia¬ 
tions of their anger and expiatory sacrifices, and still further 
what are called “necessities of the gods,” will be utterly use¬ 
less. For that which is impassive is not to be charmed or 
forcedf or constrained by necessity. 

Why, then, are many things performed to them in the Sa¬ 
cred Rites, as to impressionable beings! The invocations are 
made as to gods that are impressionable beings: so that it is 
implied that not the daemons only are impressionable, but the 
gods likewise, as was declared in Homer: 


‘‘Even the gods themselves are yielding.” 


Suppose, then, we say, as certain individuals have affirmed, 
that the gods are pure mental essences and that the daemons 
are psychic beings participating of mind.f The fact remains, 
nevertheless, that the pure mental essences are not to be 
charmed or mingled with things of sense, and that the suppli- 


*The use of images and emblems of a sacred character to typify 
divine power and energy is universal. Somewhat of the divine was sup¬ 
posed to inhere in them. The “images” and asheras or “groves” men¬ 
tioned in the Bible were of this character. So was the “idol in a grove,” 
made by Queen Maachah, as well as the simulacrums which, as Herodotus 
states, the Egyptian women carried at the festivals. 

f Compare Gospel according to Matthew, XI, 12. “From the days of 
John the Baptist till now, the kingdom of heaven is forced, and they 
who are violent seize it.” 

JXenokrates, who was a disciple of Plato, himself taught these doc¬ 
trines. He considered the heavens as divine and that the substance of 
the divine nature was mind pure and absolute. He also described the 
stars as “visible divinities.” The daemons were depicted as of a psychic 
nature, subordinate to that of the gods, and therefore subject to emotion 
and perturbation like human beings, while at the same time sharing in 
a degree in the power and intelligence of the gods. 



12 


THE EGYPTIAN MYSTERIES 

cations wbicb are offered are entirely foreign to this purity of 
mental substance.* But on the other hand the things that are 
offered are offered as to sensitive and psychic natures. 

Are gods, then, separated from daemons by the distinction 
of bodied and unbodied! If, however, only the gods are in¬ 
corporeal, how shall the Sun, the Moon, and the visible lumina¬ 
ries in the sky be accounted as gods! 

How is it that some of them are givers of good and others 
bring evil! 

What is the bond of union that connects the divinities in 
the sky that have bodies with the gods that are unbodied! 

The gods that are visible (in the sky) being included in 
the same category with the invisible, what distinguishes the 
demons from the visible, and likewise the invisible, gods! 


II 

THE SUPERIOR RACES AND THEIR MANIFESTATIONS 

In what does a daemon differ from a hero or half-god or 
from a soul!f Is it in essence, in power, or in energy!! 


* Greek, roos the mind or “ rational soul/’ the essence or principle 
of intelligence which transcends the understanding or reasoning faculty, 
and is capable of knowing truth intuitively and instinctively from being 
itself of divine origin. 

fHere Porphyry has given an ancient classification of spiritual beings 
into four orders, the gods, daemons or guardians, the heroes or half-gods, 
and souls. There were other distinctions in the Eastern countries, and 
we find Abammon, the Teacher, adding to these the archangels, angels 
and archons of both the higher and lower nature. These were named 
in several of the Gnostic categories that were extant at that period. 
“We have no conflict with blood and flesh/’ says the Christian apostle, 
“but with archonates, authorities, the world-rulers of this dark region, 
and spiritual forces of evil in the upper heavens.” 

I By “essence” is signified the underlying principle of being; by 
“power” the intermediate agency; and by “energy” the operative fac¬ 
ulty which enables actual results. 



ORACLES AND DIVINATION 


13 


What is the token (at the Sacred Rites) of the presence of 
a god or an angel, or an archangel, or a daemon, or of some 
archon, or a soul? For it is a common thing with the gods and 
daemons alike, and with all the superior races, to speak boast¬ 
fully and to project an unreal image into view.* Hence the 
race of the gods is thus made to seem to be in no respect supe¬ 
rior to that of the daemons. 

It is also acknowledged that ignorance and delusion in re¬ 
spect to the gods is irreligiousness and impurity, and that the 
superior knowledge in respect to them is holy and helpful: the 
former being the darkness of ignorance in regard to the things 
revered and beautiful, and the latter the light of knowledge. 
The former condition will cause human beings to be beset 
with every form of evil through ignorance and recklessness,! 
but the latter is the source of everything beneficial. 

Ill 

ORACLES AND DIVINATION 

WFat is it that takes place in divination? For example, 
when we are asleep, we often come, through dreams, to a per¬ 
ception of things that are about to occur. We are not in an 
ecstasy full of commotion, for the body lies at rest, yet we do 
not ourselves apprehend these things as clearly as when we are 
awake. 


*This inquiry in regard to the apparitions which the candidates be¬ 
held at the initiation is made plainer by Proklos: “In the most sacred 
stages of the Perfective Rites,” says he, “before the gods come into view, 
there appear intrusive figures of demons of the Underworld, to draw 
away the attention of the candidate from the spotless Good to the gross 
and material.” It may be pertinent to add that in the several Grottoes 
or Halls of Initiation there was machinery ingeniously constructed for 
the purpose of representing divine and other personages. See The Epi¬ 
curean, by Thomas Moore, and The Great DionysiaJc Myth , by Robert 
Brown, Jr., VI, 2, 3. 

f“I do not see any sin in the world,” says George Sand, “but I see 
a great deal of ignorance.” 



14 


THE EGYPTIAN MYSTERIES 


In like manner many also come to a perception of the fu¬ 
ture through enthusiastic rapture and a divine impulse, when 
at the same time so thoroughly awake as to have the senses in 
full activity. Nevertheless, they by no means follow the mat¬ 
ter closely, or at least they do not attend to it as closely as 
when in their ordinary condition. So, also, certain others of 
these ecstatics become entheast or inspired when they hear 
cymbals, drums, or some choral chant; as for example, those 
who are engaged in the Korybantic Rites, those who are pos¬ 
sessed at the Sabazian festivals, and those who are celebrating 
the Rites of the Divine Mother. Others, also, are inspired when 
drinking water, like the priest of the Klarian Apollo at Kolo- 
phon; others when sitting over cavities in the earth, like the 
women who deliver oracles at Delphi; others when affected by 
vapor from the water, like the prophetesses at Branchidae; and 
others when standing in indented marks like those who have 
been filled from an imperceptible inflowing of the divine ple- 
rome. Others who understand themselves in other respects be¬ 
come inspired through the Fancy: some taking darkness as 
accessory, others employing certain potions, and others de¬ 
pending on singing and magic figures. Some are affected by 
means of water, others by gazing on a wall, others by the 
hypethral air, and others by the sun or in some other of the 
heavenly luminaries. Some have likewise established the tech¬ 
nique of searching the future by means of entrails, birds and 
stars. 

What, I ask, is the nature of divination, and what is its 
peculiar character? The diviners all say that they arrive at 
the foreknowledge of the future through gods or daemons, and 
that it is not possible for others to have any inkling of it only 
those who have command over the things to be. I dispute, 
therefore, whether the divine power is brought down to such 
subserviency to human beings as, for instance, not to hold 
aloof from any who are diviners with barley-meal. 

In regard, however, to the origins of the oracular art, it is 
to be doubted whether a god, or angel, or daemon, or some other 
such being, is present at the Manifestations,* or at the divina- 

* Greek,£7ri(f>av8{a epiphany—an apparition or manifestation, such as 
was exhibited in mystic and theurgic rites. 



ORACLES AND DIVINATION 


15 


tions, or at any other of the Sacred Performances, as having 
been drawn thither through you by the necessities created by 
the invocations. 

Some are of opinion that the soul itself both utters and 
imagines these things, and that there are similar conditions 
of it which have been produced from little sparks; others, that 
there is a certain mingled form of substance produced from 
our own soul and from the divine in breathing; others, that 
the soul, through such activities, generates from itself a fac¬ 
ulty of Imagination in regard to the future, or else that the 
emanations from the realm of matter bring daemons into exist¬ 
ence through their inherent forces, especially when the emana¬ 
tions are derived from animals. 

These conjectures are put forth for the following state¬ 
ments : 

1. That during sleep, when we are not engaged with any¬ 
thing, we sometimes chance to obtain perception of the future. 

2. That likewise, an evidence that a condition of the Soul 
is a principal source of the art of divining is shown by the 
facts that the senses are held in check, fumes and invocations 
being employed for the purpose; and that by no means every¬ 
body, but only the more artless and young persons, are suit¬ 
able for the purpose. 

3. That likewise, ecstasv or alienation of mind is a chief 
origin of the divining art; also the mania which occurs in dis¬ 
eases, mental aberration, abstinence from wine, suffusions of 
the body, fancies set in motion by morbid conditions or equivo¬ 
cal states of mind, such as may occur during abstinence and 
ecstasy, or apparitions got up by technical magic.* 

4. That both the realm of Nature, Art, and the feeling in 
things of common throughout the universe, as of the parts in 
one animal, contain foreshadowings of certain things with ref¬ 
erence to others. Moreover, there are bodies so constituted as 
to be a forewarning from some to others. Examples of this 
kind are manifest by the things done, namely: that they who 
make the invocations (at the Rites) carry stones and herbs, tie 


*Goeteia, or “black magic.” 



16 


THE EGYPTIAN MYSTERIES 


sacred knots and unloose them, open places that are locked, and 
change the purposes of individuals by whom they are enter¬ 
tained, so that from being paltry they are made worthy. They 
also who are able to reproduce the mystic figures are not to be 
held in low esteem. For they watch the course of the heavenly 
bodies, and tell from the position and relation of one with an¬ 
other whether the oracular announcements of the ruling planet 
will be false or true, or whether the rites which have been per¬ 
formed will be to no purpose, or will be expressive or arcane, 
although no god or daemon is drawn down to them. 

There are some, however, who suppose there is likewise, the 
subject-race of a tricky nature, artful, and assuming all shapes, 
turning many ways, that personates gods and demons and 
souls of the dead like actors on the stage; and that through 
these everything that seems to be good or bad is possible. 
They are led to form this judgment because these subject- 
spirits are not able to contribute anything really beneficial as 
relates to the soul, nor even to perceive such things; but on 
the other hand, they ill treat, deride, and often impede those 
who are returning to virtue. 

They are likewise full of conceit, and take delight in vapors 
and sacrifices. 

5. Because the begging priest with open mouth attempts in 
many ways to raise our expectations.* 

IV 

THE INVOCATIONS OP THE THEURGIC RITES 

It perplexes me greatly to form a conception how they who 
are invoked as superior beings are likewise commanded like 

*The agurtes or begging priest generally belonged to the worship of 
Rhea or Kybele, the Mother. He is frequently depicted in a most un¬ 
favorable light. Apuleius speaks of a company of these emasculate 
priests in the eighth book of the Metamorphoses. They are also described 
in the Republic of Plato: “Agurtce and Mantles frequent the houses of 
the rich and persuade them that they possess a power granted by the 
gods to expiate, by sacrifices and chants any unjust act that has been 
committed and that they induce the gods by blandishments and magic 
rites to help them. They collected money in this way, and they also 
followed the selling of nostrums and telling of fortunes.” 



CONDITIONS 


17 


inferiors; also that they require the worshipper to be just, 
although when entreated, they themselves consent to perform 
unjust acts. They will not hearken to the person who is invok¬ 
ing them if he is not pure from sexual contamination, yet they 
themselves do not hesitate to lead chance individuals into 
unlawful sexual relations. 


V 

SACRIFICES AND PRAYERS 

(I am likewise in doubt in regard to the sacrifices, what 
utility or power they possess in the world and with the gods, 
and for what reason they are performed, appropriate for the 
beings thus honored and advantageously for the persons who 
present the gifts.*) 

The gods also require that the interpreters of the oracles 
observe strict abstinence from animal substances, in order that 
they may not be made impure by the fumes from the bodies; 
yet they themselves are allured most of all by the fumes of the 
sacrifices of animals. 


VI 

CONDITIONS FOR SUCCESSFUL RESULTS 

It is also required that the Beholderf must be pure from the 


*This paragraph is taken from Part Y, Chapter I, and is not found 
in the text of the Letter as we have it. It is quoted there as belonging in 
this place. In the original Greek text the preceding paragraph appears 
in unbroken connection with the one which follows, and in dividing them 
we find it necessary to add a clause, to introduce the subject. 

fGreek, inonnj^ an epopt, seer, or beholder; a person admitted to 
the higher degree of initiation. “The Perfective Rite leads the way as 
the muesis or mystic initiation,” says Proklos, “and after that is the 
epopteia or beholding.” Theon describes it as three degrees—“the Puri¬ 
fication, Initiation and Beholding of the Divine Vision.” Mr. Robert 
Brown, Jr., explains the last of these very fully. “This is the Autopsia 
or Personal Inspection, the Crown of Mysteries, the Epopteia or Divine 
Beholding, and he becomes an Epoptes or Contemplator.” (Great 
DionysiaJc Myth, VI, 2, 3.) 

As the Autoptic Visions are the principal topic in this work, the term 
“Beholder.” is adopted uniformly for several words of the same import. 



18 


THE EGYPTIAN MYSTERIES 

contact of anything dead, and yet the rites employed to bring 
the gods hither, many of them, are made effective through 
dead animals. 

What, then, is more preposterous than these things—that 
a human being, inferior in dignity, should make use of threats, 
not to a daemon or soul of some dead person, but to the Sun- 
King himself, or to the Moon, or some one of the divine ones in 
the sky, himself uttering falsehood in order that they may be 
caused to speak the truth? For the declaration that he will 
assail the sky, that he will reveal to view the Arcana of Isis, 
that he will expose to public gaze the ineffable symbol in the 
innermost sanctuary, that he will stop the Baris; that, like 
Typhon, he will scatter the limbs of Osiris, or do something of 
a similar character, what is it but an extravagant absurdity, 
threatening what he neither knows how nor is able to perform? 
What dejection of spirit does it not produce in those who, like 
children, destitute of intelligence, are dismayed by groundless 
fear and terrified by these false alarms? 

And yet Chairemon, the Scribe of the Temple, records these 
things as current discourse among the Egyptian priests.* It 
is also said that these threats, and others of like tenor, are 
very violent. 


VII 

SACRED NAMES AND SYMBOLIC EXPRESSIONS 

The Prayers also: What do they mean when they speak of 
the one coming forth to light from the slime, sitting on the 
Lotus-blossom, sailing in a boat, changing forms according to 


*As the term “Egyptian” is applied only in this work to individuals 
of sacerdotal rank, the designation of “priest” is added. The Hiero- 
grammateus, or Scribe of the Temple, was a priest of the lower class, 
and his duty was to keep the records, teach students the religious obser¬ 
vances, and take care that they were duly obedient. The prophets were 
superior to the Scribes. The Temples of Egypt, like those of Babylonia, 
were seminaries for instruction, and all departments of Science and phil¬ 
osophy were included in their teachings as being Sacred Learning. 



THE FIRST CAUSE 


19 


the season, and assuming a shape according to the Signs of 
the Zodiac? For so this is said to be seen at the Autopsias; 
and they unwittingly attribute to the divinity a peculiar inci¬ 
dent of their own imagination. If, however, these expressions 
are uttered figuratively, and are symbolic representations of 
his forces, let them tell the interpretation of the symbols. For 
it is plain that if they denote the condition of the Sun, as in 
eclipses, they would be seen by every one who looked toward 
it intently. 

Why, also, are terms preferred that are unintelligible, and 
of those that are unintelligible why are foreign ones preferred 
instead of those of our own language? For if the one who 
hears gives attention to the signification it is enough that the 
concept remains tlie’same, whatever the term may be. For the 
divinity that is invoked is possibly not Egyptian in race; and 
if he is Egyptian, he is far from making use of Egyptian 
speech, or indeed of any human language at all. Either these 
are all artful contrivances of jugglers, and disguises having 
their origin in the passive conditions induced about us through 
being attributed to the divine agency, or we have left unnoticed 
conceptions of the divine nature that are contrary to what it is. 

VIII 

THE FIRST CAUSE 

I desire you further to declare plainly to me what the Egyp¬ 
tian Theosophers believe the First Cause to be; whether Mind, 
or above mind; and whether one alone, or subsisting with an¬ 
other or with several others; whether unbodied or embodied, 
whether the very same as the Creator of the Universe (Dem- 
iurgos) or prior to the Creator; also whether they likewise 
have knowledge respecting Primal Matter;* or of what nature 
the first bodies were; and whether the Primal Matter was un¬ 
originated, or was generated. For Chairemon and the others 

* Greek, vX?} hule; a term first adopted by Aristotle to signify the 
objective, negative or passive element upon which the Creative energy 
operates. Plato named it the “receptacle,” as containing the creative 
energy and making it effective. 



20 


THE EGYPTIAN MYSTERIES 


bold that there is not anything else prior to the worlds which 
we behold. At the beginning of their discourses they adopt the 
divinities of the Egyptians, but no other gods, except those 
called Planets, those that make up the Zodiac and such as rise 
with these, and likewise those divided into decans, those which 
indicate nativities, and those which are called the Mighty Lead¬ 
ers. The names of these are preserved in the Almanacs, to¬ 
gether with their routine of changes, their risings and settings, 
and their signifying of future events. For these men perceived 
that the things which were said respecting the Sun-God as the 
Demiurgos, or Creator of the Universe, and concerning Osiris 
and Isis, and all the Sacred Legends, may be interpreted as 
relating to the stars, their phases, occultations, and revolutions 
in their orbits, or else to the increase and decrease of the Moon, 
the course of the Sun, the vault of the sky as seen by night or 
by day, or the river Nile, and, in short, they explain everything 
as relating to natural objects, and nothing as having reference 
to incorporeal and living essences.* 

More of them likewise attribute to motion of the stars what¬ 
ever may relate to us. They bind everything, I know not how, 
in the indissoluble bonds of necessity, which they term Fate, 
or allotment; and they also connect everything with those gods 
whom they worship in temples and with carved images and 
other objects, as being the only unbinders of Fate. 


IX 

NATIVITIES AND GUARDIAN DEMONS 

The next thing to be learned relates to the peculiar demon 


*Plutarch 'comments somewhat severely upon this mode of interpre¬ 
tation. In his treatise On Isis and Osins he remarks that some individ¬ 
uals do not scruple to say that Osiris is the Sun, Isis no other than the 
Moon, and that Typhon is fire, or drouth, or the Ocean. But he adds 
in rebuttal: “No one can rationally imagine that these objects can be 
gods in themselves; for nothing can be a god that is either without soul, 
or under the power of natural objects.” He also remarks that “there is 
an excellent saying among philosophers, that they who have not learned 
the true sense of words will also mistake in the things that are meant.” 



NATIVITIES AND GUARDIAN DEMONS 21 

or guardian spirit—how the Lord of the House* assigns it, 
according to what purpose or what quality of emanation or life 
or power comes from it to us, whether it really exists or does 
not exist, and whether it is impossible or possible actually to 
hud the Lord of the House. Certainly, if it is possible, then 
the person has learned the scheme of his nativity; knowing his 
own guardian demon, is liberated from fate, is truly favored 
by divinity. Nevertheless, the rules for casting nativities are 
countless, and beyond comprehension. Moreover, it is impos¬ 
sible for expertness in astral observations to amount to an 
actual knowing, for there is great disagreement in relation to 
it, and Chairemon, as well as many others, have spoken against 
it. Hence the assumption of a Lord of the House (or Lords 
of the House, if there are more than one) pertaining to a nativ¬ 
ity is almost confessed by astrologers themselves to be beyond 
absolute proving; and yet it is from this assumption, they 
say, that the ascertaining of the person’s own personal demon 
is possible. 

But further, I wish to be informed whether our personal 
demon presides over some specific one of the regions within us. 
For it seems to be believed by some persons that there are 
demons allotted to specific departments of the body—one over 
the health, one over the figure, and another over the bodily 
habits, forming a bond of union among them; and that one is 
placed as superior over all of them in common. And further, 
they suppose that there is one demon guardian of the body, 
another of the soul, and another of the superior mind;t also 
that some demons are good and others bad. 

I am in doubt, however, whether our particular demon may 
not be a special part of the soul; and hence he who has a mind 
imbued with good sense would be the truly favored one. 

* Greek, oiKopscrjorr/s : Hebrew, Baal Zebul. In astrology a cr house” 
is a twelfth part of the sky as marked out for the purpose of horoscopes. 
Every sign of the Zodiac thus had a “house,” which a planet or planetary 
genius was considered as occupying, and thence ruling the days and 
events of the month to which it belonged. 

f Compare First Epistle of Paul to the Thessalonians, V, 23: u Spirit 
and soul and body.” 



22 


THE EGYPTIAN MYSTERIES 


I observe, moreover, that there is a twofold worship of the 
personal demon; also, that some perform it as to two and 
others as to three, but nevertheless he is invoked by all with a 
common form of invocation. 


X 

ENDJEMONIA, OR TRUE SUCCESS 

I question, however, whether there may not be some other 
secret path to true success which is afar from (the Rites of) 
the gods. I doubt whether it is really necessary to pay any re¬ 
gard to the opinions of individuals in regard to the divine en¬ 
dowment of divination and Theurgy, and whether the Soul 
does not now and then form grand conceptions. On the con¬ 
trary, also, there are other methods for obtaining premonitions 
of what will take place. Perhaps, also, they who exercise the 
divine art of divining may indeed foresee, and yet they are not 
really successful: for they may foresee future events and not 
know how to make use of the foresight properly for them¬ 
selves. I desire from you, therefore, to show me the path to 
success and in what the essence of it consists. For among us 
(philosophers) there is much wrangling, as though good might 
be derived from human reasonings by comparison of views. 

If, however, this part of the inquiry, the intimate associa¬ 
tion with the superior race is passed over by those who devised 
it, wisdom will be taught by them to trivial purpose, such as 
calling the Divine Mind to take part about the finding of a 
fugitive slave, or a purchase of land, or, if it should so happen, 
a marriage or a matter of trade. Suppose, however, that this 
subject of intimate communion with the Superior race is not 
passed over, and those who are thus in communication tell 
things that are remarkably true about different matters, but 
nothing important or trustworthy in relation to the true suc¬ 
cess—employing themselves diligently with matters that are 
difficult, but of no use to human beings—then there were 
neither gods nor good daemons present, but on the contrary, a 
demon of that kind called “ Vagabond,” or it was all an inven¬ 
tion of men or an air-castle of a mortal nature. 


II 

REPLY OF ABAMMON 
TO LETTER OF PORPHYRY TO ANEBO 














THE EGYPTIAN MYSTERIES 


PART I 

THE GODS AND THEIR PECULIARITIES 


CHAPTER II 

REPLY OF ABAMMON THE TEACHER 
TO THE LETTER OF PORPHYRY TO ANEBO 


INTRODUCTION 

Hermes*, the patron of literature, was rightly considered 
of old to be a god common to all the priests \ and the one pre¬ 
siding over the genuine learning relating to the gods, one 
and the same among all. Hence our predecessors were wont 
to ascribe to him their discoveries in wisdom and to name all 
their respective works Books of Hermes. 


* Hermes is here the same as the Egyptian divinity, Thoth or Ta- 
huti, the god of learning and medicine. He was regarded as the Scribe 
or recorder who registered the actions of the dead and living, so that they 
“were judged out of those things which were written in the books.” He 
was also the revealer of the divine will to men. His name Tahuti signi¬ 
fies “thrice great” or “very great,” or Trismegistos , in Greek. 

f The priests in Egypt consisted of many orders, including those who 
performed the Rites, the learned profession which included prophets, 
philosophers, poets, authors, physicians, artists, master mechanics, and 
also embalmers of the dead. 


f 


25 






26 


THE EGYPTIAN MYSTERIES 


If, therefore, we participate in this god*, of the measure 
which has fallen to us and become possible to us, thou dost 
well to propose these questions in regard to the Divine Sci¬ 
ences to the priests as to friends for an accurate solution. 
Having good reason therefore for considering the letter sent 
by thee to Anebo, my pupil, as having been written to myself, 
I will answer thee truly in regard to the matters about which 
thou hast enquired. For it would not be becoming that Py¬ 
thagoras, Plato, Demokritos, Eudoxos, and many others of the 
old Greeks, should have obtained competent instruction from 
the temple-scribes of their own timet, but that thou who art 
contemporary with us, and having the same disposition as 
they, should be turned away by those now living and recog¬ 
nized as public teachers. 

Accordingly, I myself engage thus in the present discus¬ 
sion. Thou, if thou dost so choose, art at liberty to consider 
the person who is now writing to thee as the same individual 
to whom thou hast sent thy letter. If, however, it shall seem 
to thee more proper, then regard the individual who is dis¬ 
coursing with thee in writing to be one or some other prophet 


*This form of expression extends through this entire book. Though 
hardly familiar to us, it was formerly common in philosophic writings. 
The gods being spiritual essences, it was very properly considered that 
their worshipers would participate in their substance as we partake of 
the air that we inhale. In this way their powers and virtues were sup¬ 
posed to be imparted to the recipients. This treatise accordingly men¬ 
tions the gifts received by the persons initiated at the telestic or Theurgic 
Rites, as a participating of the gods. The fact that they represent or per¬ 
sonify qualities rather than individualities makes this mode of speaking 
eminently proper. 

fin archaic periods, the worship and literature of every people was 
exclusive. Every repast being accompanied by religious ceremonies, the 
Egyptians would not eat with foreigners. Aahmes II broke through this 
restriction and made treaties of friendship and commerce with several 
Grecian and Ionian States. By his command, and at the instance of 
Polykrates of Samos, a tyrant-king, Pythagoras was admitted to instruc¬ 
tion at the temples, and formally initiated into the sacerdotal caste. 
After the Persian conquest others resorted to Egypt for similar pur¬ 
poses ; among them Plato, Demokritos, Archimedes, Chrysippos, 
Euripides. 



REPLY OF ABAMMON TO LETTER OF PORPHYRY 27 

of the Egyptians, for this is not a matter worth differing 
about. Or, as I think still a better way, let it pass unnoticed 
whether the person speaking is of inferior or superior rank, 
and direct the attention solely to the things that are uttered, 
thus arousing the understanding to eagerness simply as to 
whether that which is said be true or false. 

In the first place, let us take the subjects separately in 
order to ascertain the scope and quality of the problems which 
are now proposed for discussion. Next let us examine in 
detail the theories respecting divine matters from which thy 
doubts were conceived, and make a statement of them, as 
to the sources of knowledge by which they are to be inves¬ 
tigated. // 

Some which are badly jumbled together require to be taken 
apart; while others have relation to the Divine Cause through 
which everything exists, and so are readily apprehended. Oth¬ 
ers which we might put forward according to a certain plan 
of exhibiting contradictory views, draw out the judgment in 
both directions; and there are likewise some which demand 
from us to explain the whole of the Initiatory Rites. 

Such being the facts, our answers are to be taken from 
many places and from different sources of knowledge. Some 
of these introduce fundamental principles from the traditions 
which the sages of the Chaldeans delivered; others derive sup¬ 
port from the doctrines which the Prophets of the Egyptian 
temples teach; and some of them follow closely the specula¬ 
tions of the Philosophers and elicit the conclusions which 
belong to them. And now there are some of these which in¬ 
volve an unbecoming dispute from diverse notions that are 
not worthy of a word; and others that have their origin from 
prejudices common to human beings. All these, therefore, are 
to be disposed of in various ways by themselves, and are in 
many ways connected with one another. 

Hence, on account of all these things, there is some discus¬ 
sion necessary for the directing of them properly. 

PLAN OF THE DISCUSSION 

We will, therefore, set forth to thee the hereditary opinions 



28 


THE EGYPTIAN MYSTERIES 


of the Assyrian Sages* in regard to the True Knowledge, and 
will show thee in plain terms our own. Some things in the 
Gnosis will he brought into the discussion from the innumer¬ 
able archain writings, and the rest will be from the works upon 
the entire range of Divine Matters, which the old compilers 
have collected into a book of limited dimensions. 

If, however, thou wouldst propose some philosophic ques¬ 
tion, we will determine it for thee according to the ancient 
Tablets of Hermesf, which Plato and Pythagoras, having stud¬ 
ied thoroughly beforehand, combined together in Philosophy. 

But questions that are foreign to the subject, or that are 
disputatious and exhibit a contentious disposition of mind, 
we shall tone down gently and aptly, or else show their impro¬ 
priety. So far also as they go in the line of common ways of 
thinking we shall try to discuss them in a familiar manner. 
Those, likewise, which require the experiences of the Divine 
Dramas^ for an intelligent understanding we will, as far as 
it is possible, explain by words alone§; but those which are 

*It is evident that there was a Gnosis, or Sacred Doctrine common 
to the religions of the principal countries, and that its focus was at 
Babylon. Compare Jeremiah LI. 7 and Revelation XVII. Iamblichos 
lived chiefly at Khalkis in Syria, and was familiar with the magi and 
learned men of Persia and Assyria. Hence as Abammon he refers the 
Gnosis to that region. 

tThe Stelae, Pillars or Tablets of Thoth, appear to be little else than 
a figurative expression for the sacred learning in possession of the Sacer¬ 
dotal Caste in Egypt. When we call to mind that the Pyramids in that 
country, before their spoilation, were cased all over with tablets of stone 
on which hieroglyphic writing was engraved, we shall the better appre¬ 
hend the significance of the allusion of Abammon. 

X Greek, epya Qeia divine works or performances; the exhibitions 
at the Mystic Rites. As these were dramatic representations to pre¬ 
figure experiences of a spiritlal character, we substitute the term “drama” 
as more likely to afford a clearer conception of the meaning. Element des¬ 
ignated the Eleusinic “drama.” 

§Mr. Gale, editor of the Greek text of this work as published at 
Oxford, was of the opinion that the reading of the original was corrupt, 
and suggested an emendation which may be rendered as follows: “It is 
impossible to explain by mere words.” This would be in harmony with 
the statement in the Second Pauline Epistle to the Corinthian believers: 
“He was carried suddenly to paradise and heard things ineffable which 
it is not permitted to a human being to utter familiarly.” 



TWO FORMS OF KNOWING 


29 


likewise full of intellectual speculation will be shown to be 
effective for purifying (from the earthly contamination). 

It is possible, however, to tell the signs of this which are 
worthy to be noted, and from these both thou and those who 
are like thee in mind can be brought near to the very essence 
of things that have real being*. 

So far, however, as they may be actually known through 
words, none of these matters will be left without a perfect 
demonstration, and in reference to everything we shall give 
thee carefully the proper explanation. Those which relate to 
divine matters we will answer as theologists; and those which 
pertain to Theurgy we will explain theurgically. Those of a 
philosophic character we will search out with thee as philoso¬ 
phers, and such as extend to the Primary Causes we will bring 
forth into light following the argument together according to 
first principles. Such, however, as pertain to morals or final 
results we will determine properly according to ethical form; 
and other questions, in like manner, we will treat according to 
their proper place in the arrangement. 

We will now proceed to thy questions. 

TWO FORMS OF KNOWING 

Thou beginnest accordingly by saying: “In the first place, 
it is to be taken for granted that there are gods.” Speaking 
in this way is not right. For the inborn knowledge in respect 
to the gods is coexistent with our very being, and is superior 
to all judging and deciding beforehand. Indeed, it is preexist¬ 
ent both to argument and demonstration, and is united inte¬ 
riorly from the beginning to its own divine cause and is coex¬ 
istent with the inherent longing and impulse of the soul to 
the Good]. 


* Plato and his disciples employ the principled or being to denote 
the Absolute Divinity; also the phrase oovtgos d real being or that 
which really is or has being, as contrasted with the “ genesis” or objective 
existence. 

tit was the practice of the philosophers to make use of abstract 
terms to represent the Supreme and Absolute. Of this character are 
rdccyaQov the Good; r baXyaes the True, oiti the One. 



30 


THE EGYPTIAN MYSTERIES 


If, however, we must speak truly, the conjoining to the 
divine nature is not knowing, for this is kept separate after 
a manner by an otherness.* 2 l UjWe. 

Plato taught, says Professor Cocker , that man longs for 
the good, and bears witness by his restlessness and disquie¬ 
tude ; that he instinctively desires it, and that he can find no 
rest and satisfaction in anything apart from the knowledge 
and participation of the Supreme Absolute Good. 

Prior to this knowing, however, which is as of one indi¬ 
vidual having knowledge of another, the intimate union as in 
a single concept is self-originated and indistinguishable. 
Hence we ought to concede the point as though possibly it 
might not be granted, not to assume it as a matter of uncer¬ 
tainty, for it always existed simply in energy. Nor is it 
proper to put it to proof in this way as though we had author¬ 
ity to judge and reject; for we are ourselves encompassed in 
it, or rather we are filled by it, and the very selfhood which 
we are we possess in this knowing of the godsf. 

I have, moreover, the same thing to say to thee in regard 
to the Superior races which come next in order after the gods. 
I mean the demons, heroes, and uncontaminate soulsj. 

For it is always necessary to bear in mind respecting these 
subordinate races that they have one defined form of essence; 
also that we put aside from our conception of them the indefi¬ 
niteness and instability which are incident to the human con- 


* Power and energy are thus distinguished from their result. Da- 
maskios remarks that “ where there is not otherness, there will be no 
knowing. A union on conjunction, as of one to another, is superior to 
knowledge.” 

tThe Chaldcean Oracles quoted by Damaskios declare that “the 
prolific fountain of souls is encompassed by the two Minds.” He adds 
that “the fiery signals which draw down the ripe ones are in God,” which 
Simplikios explains: “The Unbodied ones are the Supreme Mind and 
God being Source and Cause.” 

I Damaskios described the “demons” as tutelary spirits of a nature 
essentially divine. They were said to have charge of the oracles and 
worldly affairs generally. The “heroes” or demigods were a lower race 
in the order of emanation. The term denotes the son of a divinity, with 
a human parent. Uncontaminated souls are such as are not impure from 
the attraction of the genesis or domain of phenomenal existence. 




REPLY OF ABAMMON TO LETTER OF PORPHYRY 31 


stitution and renounce the tendency to incline to the other side 
which arises from attempts to counterbalance the opposition 
of the arguments. For such a thing is foreign to the principles 
of reason and life, but is derived from secondary sources, 
such even as belong to the power and contrariness of the realm 
of generated existence. It is necessary, however, to treat of 
them as being of a uniform nature. 

Let it be admitted, then, that with the companions of the 
gods* in the eternal region there is the innate perception of 
them. 

Therefore, even as they have their being always after the 
same manner, so also the human soul is conjoined to them by 
Knowledge according to the same principles; never by any 
conjecture, opinion or reasoning which have their beginning 
in Time pursuing the essence which is beyond all these, but 
by pure and faultless intuitions which it received out of eter¬ 
nity from the gods being conjoined with them in these prin¬ 
ciples. 

Nevertheless, thou seemest to consider the knowing of di¬ 
vine beings to be the same as the knowing of other matters, and 
likewise that a point may be taken for granted from opposing 
arguments, as is usual in debates. But there is no such simi¬ 
larity. For the perceiving of them is absolutely distinct from 
everything of antithetic character. It is not made valid by 
being now conceded or by coming into existence, but on the 
other hand it is a single concept, and coexisted with the soul 
from eternity. 

I say such things to thee, therefore, in regard to the first 
principle in us, at which it is necessary for those to begin who 
would both speak and hear anything whatever concerning the 
superior races or about ourselves. 


*The Platonic philosophers before Iamblichos taught that the many 
gods are the “outshinings” or emanations of the one Super-essential 
l)eity and not substances complete of themselves. The Ancient Sad- 
ducees are said to have held a similar opinion, not denying the actual 
existence of angels and spirits, but that they existed permanently by in¬ 
herent energy. The same sentiment appears in the ninety-fifth (ninety- 
sixth) Psalm. The Clialdcean Oracle, however, declared that “Not from 
the eternal source did anything run forth incomplete.” 



32 THE EGYPTIAN MYSTERIES 

PECULIARITIES OP THE SUPERIOR RACES 

Then follows thy question: “What are the peculiarities 
of the Superior races by which they are differentiated from 
each other?” If by “peculiarities” thou meanest differences 
as of species under the same genus, which are distinguished 
by opposite characteristics, as rational and irrational under 
the head of animal , we by no means admit the existence of such 
differences in beings that neither have one common essence* 
nor characteristics diverse from one another, nor have re¬ 
ceived an organization from a common source which is unde¬ 
fined and yet defines the peculiarity. 

If, however, thou supposest the peculiarity to be a certain 
simple condition limited in itself, as in primary and secondary 
races, which differ in their entire essence and in the whole 
genus, thy notion of the peculiarities is reasonable. For these 
peculiarities of beings that always exist will all be in some 
manner set apart, separate and simple. 

The questioning, however, is going forward to little pur¬ 
pose, for it behooves us, first of all, to ascertain what the 
peculiarities are in regard to essence, then in regard to power, 
and so, after that, what they are in regard to energy. But 
as thou hast now put the question in reference to certain pecu¬ 
liarities which distinguish them, thou speakest only of the 
peculiarities of energies. Hence thou askest the difference in 
them in respect to the last things as mentioned, but art passing 
over unnoticed, without questioning, the first, and, as relating 
to the elements of variableness, the most important of them. 

Moreover, there is something added in the same place in 
regard to “active or passive motions.” This is a classification 
not at all proper as relates to the Superior races; for in none 
of them is there the contrast of active and passive, but certain 
of their energies are to be contemplated as unconditioned, 
unrestrained, and without relation to anything opposing. 
Hence we do not admit in regard to them that there are such 
motions as active and passive in respect to the soul. For 

*Plato defines essence as that which has “real being,” and describes 
it as “colorless, formless and intangible, visible only to the mind or higher 
reason that guides the soul.” 



REPLY OF ABAMMON TO LETTER OF PORPHYRY 33 


we do not concede self-motion from moving and being set in 
motion; but we suppose that there is a certain unique self- 
originating motion which is its very own, and not an aptitude 
derived from an outside source taking from it action in itself 
and a passive condition by itself. Who, then, may admit in 
respect to the races superior to the soul that they are to be 
distinguished by the peculiarities of active and passive mo¬ 
tions?* 

Further, therefore, that expression which is added, “or 
things consequent,’’ is inconsistent with their nature. For 
in the case of those of composite nature, and of those that 
exist together with others or in others, or that are encom¬ 
passed by others, some are conceived of as leading and others 
as following, some as being themselves essences and others 
as contingent upon essences. For there is an arrangement of 
them in regular order, and there intervenes unfriendliness and 
disagreement between them. But in regard to the superior 
races, they are all to be considered as self-subsisting. The 
perfect ones take rank as chiefs, and are separate by them¬ 
selves, and neither have their substance from others or in 
others. Thus there is nothing about them that is “conse¬ 
quent.” In no respect, therefore, is their peculiarity charac¬ 
terized from these. 

And now there occurs at the end of the question the natural 
distinction. The question is whether the essences are to be 
known by energies, physical motions, and things consequent. 
Everything, however, is to the contrary. For as the energies 
and motions made up the actual substance of the essence, they 
would themselves likewise be dominant in regard to their 
difference. If, however, the essences generate the energies, 
being themselves previously separate, then they impart to the 
motions, energies, and things consequent, that which consti¬ 
tutes the differences. This mode, therefore, is contrary to 
what is supposed in the present hunt to find the peculiarity. 

In short, however, whether thou imaginest that there is 

*Plato bases upon this fact the immortality of the soul. The soul 
originates its own action and receptivity by volition. This volition is 
self-motion, and is that quality of moral freedom which has placed human 
beings above and apart from the animal tribes. 



34 


THE EGYPTIAN MYSTERIES 


one race of gods and one of demons, and in like manner of 
heroes (or half-gods), and after the same course of things, 
of unbodied souls, or whether thou supposest that there are 
many races in each category, thou demandest that the dis¬ 
tinguishing of them shall be according to peculiarities. For 
if thou supposest each race to be a unit, the whole arrange¬ 
ment of divine orders according to the more perfect classifica¬ 
tion* is overturned; however, they are defined by these accord¬ 
ing to race, as it may seem satisfactory, and there is not 
among them one common definition in relation to essence ex¬ 
cept that those that are prior are distinguished from the infe¬ 
rior races, it is not possible to find out their common bounda¬ 
ries. And even though it should be possible, this very thing 
takes away their peculiarities. Hence the object which is 
sought is not to be found in this way. He, however, will be 
able to define their peculiarities who reasons upon the analo¬ 
gous sameness in the higher orders; as, for example, with 
the many races among the gods, and again with those among 
the daemons and half-gods, and lastly with souls. Hence it 
has been demonstrated by us through this argument what is 
the right course of the present investigation, its limitation, 
and how it is possible for it to be made. 

ARRANGEMENT OF THE SUPERIOR ORDERS 

Let us next proceed with the answers, one after another, 
to the questions which have been asked. There is then the 
Good: both that which is beyond essence and that which exists 
through essence. I am speaking of that essence which is the 
most ancient and most to be revered, and which, as to itself, 
is incorporeal.! It is a special peculiarity of the gods, and is 

*In the Assyrian or Chaldasan Plan of Divine Orders, the following 
are instanced by Damaskios: 1. The Intellectible Gods. 2. The 
Hyparchs or superior archons. 3. The Archons. 4. The Archangels. 

5. The Azoni or unclassified who belong to no defined jurisdiction. 

6. Local Genii. This arrangement is hinted at in Part Vlil, § 2. 

tThis is the common dogma of every ancient faith. In the Hindu 
category, the Brahman is the Good which is beyond essence and absolute, 
while Brahma is identical with essence. The Parsis acknowledge Zero- 
ana, the Unlimited, and Ahurmazda, the Divine Creator. The Egyptian 
priests worshiped Amun, the hidden One, and Ptali, the Demiurgos or 
Architect of the Universe. 



SOULS, DEMONS AND HEROES 


85 

characteristic of all tlie races that are included with them; 
and hence, not being divided from this, but existing in like 
manner the same in them all, it preserves their peculiar dis¬ 
tribution and arrangement. 


SOULS 

But with souls that are ruling over bodies, that are occu¬ 
pied with the care of them, and that are placed in order apart 
by themselves in the eternal regions, before the transition to 
generated existence, there is not present either the essence of 
the Good, or the Cause (or Supreme Principle) of the Good 
which is prior to essence; but there comes from it a certain 
participation and habit of good, as we perceive that a sharing 
of beauty and virtue is very different from what we observe 
with human beings. For this is equivocal, and becomes mani¬ 
fest in complex natures as sole thing acquired. But the prin¬ 
ciple of goodness is established unchangeable and perpetual 
in the Souls. It never at any time goes away from itself, nor 
is it taken away by anything else. 

DEMONS AND HEROES OR HALF-GODS 

Such then being the case with the divine races, the first 
and the last (the gods and souls), let us consider the two races 
intermediate between these two extremes, namely: 1. That 
of heroes or half-gods, which not only ranks higher than the 
order of souls in power and virtue, moral beauty and great¬ 
ness, and excells it in every good quality which is incident in 
souls, but is also closely joined to them by the kindred rela¬ 
tionship of a similar form of life. 2. The other, the race of 
demons, which is closely allied to the gods, yet is in a certain 
sense inferior to them, following as though it was not first in 
rank but accompanying in subservience to the good pleasure 
of the gods. This race causes the otherwise invisible good¬ 
ness of the gods to become visible in operation, becoming itself 
both assimilated to it, and accomplishing perfect works that 
are like it. For then what was before unutterable in it is made 
capable of being uttered, what was without form is caused 
to shine forth in visible figures, whatever of it was beyond all 


36 


THE EGYPTIAN MYSTERIES 


reasoning is brought forth into plain words, and having al¬ 
ready received the connate participation of beautiful gifts it 
bestows the same ungrudgingly, and transfers them to the 
races that rank after itself. 

Thus these intermediate races complete the common bond 
of gods and souls and render the connection between them 
indissoluble. They not only bind these together in one con¬ 
tinuous series, from those on high to the very last, but they 
make the union of them all incapable of being separated and 
to be a most perfect blending and an equal intermingling of 
them all. They likewise, after a manner, cause an outgoing 
influence to go forth equally from the superior to the inferior 
races and a reciprocal one from subordinate races to those 
ranking above them. They also establish order among the 
more imperfect races, and likewise due proportions of the 
gift coming down from the better ones and of the reception 
which takes place; and having themselves received from above 
from the gods the causes or motives of all these, they make 
everything agreeable and suited in every respect to all. 

Thou must not think, therefore, that this classification is 
a peculiarity of powers or of energies or of essence; nor art 
thou taking them separately, to inspect them one by one. Nev¬ 
ertheless, by extending the inquiry through all of them thou 
wilt complete the answer to what was asked in relation to the 
peculiarities of gods, demons and half-gods, and of those that 
are included in the category of souls. 

Let us proceed again, by another line of argument. Every¬ 
thing, whatever it may be, and of whatever quality, that is 
united, that is firmly established in itself by unalterable law 
and is a cause among the indivisible essences—that is immov¬ 
able, and so is to be considered as the cause of all motion— 
that is superior to all things and has nothing whatever in com¬ 
mon with them—that is to be generally considered as wholly 
unmingled and separate, not only in being but in power and 
energy—every such thing should be ascribed to the gods as 
being worthy of them. But that which is already divided into 
a great member, that which can give itself to other objects, 
that which both receives from others the limitation within 


THE INTERMEDIATE RACES 


37 


itself and is sufficient for the distribution among imperfect 
ones to make these complete, that nevertheless participates 
in the primary and life-giving motion* and has communion 
with all things self-existent and coming into existence, that 
receives a commingling of substances from them all and im¬ 
parts a radiating influence from itself to all, and that extends 
these peculiar properties through all the powers, essences and 
energies in itself—all this, speaking what is true, we shall 
ascribe to souls, as being implanted in them. 

THE INTERMEDIATE RACES 

What shall we say, then, in regard to the intermediate 
races ? I think from what has been said already that they 
are sufficiently manifest to every one; for they make complete 
the indivisible connection between the extreme races.f Nev¬ 
ertheless, it is necessary to continue the explanation. I as¬ 
sume, accordingly, the race of demons to be a multitude in 
one, to be commingled in an unmingled manner, and to accept 
the lower races as associated with a distinct concept of the 
most excellent. But on the other hand, I describe the race of 
heroes or demi-gods as being placed over more common dis¬ 
tribution and multitude, and likewise over action and com¬ 
mingling, and matters akin to these. It also receives gifts 
from above, transcendent, and as though concealed within— 
I mean union, purity of nature, stable condition, and undi¬ 
vided identity and superiority over others. For each of these 
intermediate races is next to one of the extreme races beyond 
—one to the first and the other to the last. It follows as a 
natural result that by a continued series of kindred relations 
the demonian race, beginning from the highest in rank, pro- 

*Iamblichos is generally regarded as here endeavoring to reconcile 
the apparent discrepancy between Plato and Aristotle — the latter 
described the soul as immovable, and Plato as self-moving, in which 
statement he refers to operation and not to essence. Syrianos explains 
that the soul is self-moving because it is set in motion from itself and 
certainly not by an agent inferior to itself. Proklos adds that the soul 
is self-moved in respect to the body and things of sense which plainly 
are set in motion from without themselves. 

fThe gods above and the souls below, angels, demons and demigods. 



38 


THE EGYPTIAN MYSTERIES 


ceeds to the lower races, and that the other, having primarily 
a connection with the last of them all, should in some way 
have communication with those that are superior. 

Hence there may be perceived the complete joining to¬ 
gether into one of the first and last races (the gods and souls) 
through the intermediates (the demons and half-gods), and 
the entire sameness of nature, alike equally in substance, and 
also alike in power and energy.* Whereas, therefore, we have 
made the classification of the four races in these two ways 
perfectly complete, we think it sufficient in regard to the others 
that for the sake of brevity, and because that which remains 
—the comprehending of the intermediate tribes—is in a meas¬ 
ure already plain, we exhibit only the peculiarities of the ex¬ 
treme races. Hence we shall pass over the intermediate tribes 
as being already well known, and make a sketch of the others 
in some way in very few words. 

*This distinction of principles is noted in the Chaldcean Oracles. 
Pythagoras indicates the same by the terms monad, duad, triad; Plato 
by nhas, dneipov and pzxrroV; Damaskios by the One, the many, 
and the union. Another version of the Oracles in place of “Substance” 
has Father, and for “energy” Mind or Reason. 



THE SUPERIOR RACES 























CHAPTER III 


THE SUPERIOR RACES 

PECULIARITIES OF THE GODS AND SOULS 

In regard to the extreme races (the gods and souls) the 
former is chief, superior and perfect; the other is inferior 
and imperfect. The former can do all things at once uni¬ 
formly and now; but the other is neither able to do anything 
completely nor immediately; neither speedily nor individu¬ 
ally. The former generates all things and is guardian over 
them; but the latter has a natural disposition to yield and to 
turn submissively toward what it generates and has under 
guardianship. The former, being the original cause, has pre¬ 
eminence over all; but the latter, being dependent upon the 
pleasure of the gods as from a cause, is coexistent with it 
from eternity. The former in a single decisive moment grasps 
the ends of all the energies and essences; but the latter passes 
from some things to others and goes forward from the imper¬ 
fect to the perfect. Further still, there exists with the former 
the highest and unlimited, superior to all measurement, and 
so completely formless as to be circumscribed by no formative 
principles; but the latter is dominated by impulse, habit and 
inclination, and is held fast both by longings for that which 
is inferior and by being familiar with things of a secondary 
character. At length it is moulded in various ways and pro¬ 
portions from them. Hence mind, the leader and king of the 
things that actually are, the demiurgic art of the universe, 
is always present with the gods in the same manner, com¬ 
pletely and abundantly, being established in itself unalloyed 
according to one sole energy. But the soul partakes of divis- 

41 


42 


THE EGYPTIAN MYSTERIES 


ible and multiform mind,* adapting itself to the supreme 
authority over all. It also takes care of unsouled beings, hav¬ 
ing been itself born into various forms at different times. 
From the same causes, order itself and beauty itself are co¬ 
existent with the Superior races; or if it is desired so to 
express it, the First cause is coexistent with these. But with 
the soul the allotment of intellective order and divine beauty 
is always associated. With the gods, the measure of all things, 
or rather the cause of it, is perpetually coordinate; but the 
soul is confined to the divine limit and only participates of 
this in a limited degree. With good reason there may be 
ascribed to the gods dominion over all beings, by the power 
and supreme authority of the First Cause; but the soul has 
defined limits within which it can have command. 

Such being the different peculiarities of the races at the 
highest and lowest extremes, what we have now been saying 
may be understood without difficulty, and also the peculiarities 
of the intermediates, the demons and half-gods; these being 
each next to one of the extremes, resembling both and going 
out from both to the intermediate region, and so effecting a 
harmonious union by commingling them and joining them 
together in due proportions. 

Let such, then, be considered the peculiarities of the first 
divine races. 


DISTINCTIONS OP THE SUPERIOR RACES 

Surely we do not admit the distinction of the Superior 
races to be what is suggested by thee : “a classification estab¬ 
lished by difference of bodies, the gods being distinguished 
by setherial bodies, the demons by aerial bodies, and souls by 


*The Chaldtmn Oracles also recognize this twofold mind. The one, 
the Pure Reason or Intelligence, was placed over the first Triad. “The 
Mind of the Father named all things in threes, and governed them all 
by Mind.” This mind they considered as sole, unparticipating, and 
essential. The other was described as participant and divisible into parts 
or qualities. 



43 


DISTINCTIONS OP THE SUPERIOR RACES 

bodies pertaining to the earth.” Such an arrangement would 
be like the assigning of Sokrates to a tribe when he was a 
Prytanis,* and is not proper to be admitted in regard to the 
divine races, which are all by themselves, unbound and freed 
To make bodies their own first causes, as to their specific na¬ 
ture, appears to be a fearful absurdity; for they are sub¬ 
servient to these causes and subject to the conditions of gen¬ 
erated existence. 

P urther still, the races of Superior beings are not in the 
bodies, but govern them from outside. Plence they do not 
undergo changes with the bodies. Yet they give from them¬ 
selves to the bodies every such good as the latter are able to 
receive, but they themselves receive nothing from the bodies. 
Hence they cannot have received from them any peculiarities. 
For if they were as habits of the bodies, or as material forms, 
or some other body-like quality, it might be possible for them, 
perhaps, to undergo change together with the different condi¬ 
tions of the bodies. But if they preexist separate from bodies, 
and unmingled with them, what rational distinction origi¬ 
nating from the bodies can be developed in them 1 

In fact, this proposition in regard to these races makes 
the bodies actually superior to the divine races, since by such 
a hypothesis they furnish a vehicle for the superior causes 
and fix in them the peculiarities incident to their essence. 
Nevertheless, it is plain that if the allotments, distributions 
and assignments of those that govern are arranged with those 
that are governed this authority will be given to the more 
excellent. For it is because those that are placed over others 
are such that they receive thereby such an allotment, and give 


*The Prytanis of Athens were fifty in number, and were selected 
from the Roiile or Senate. Sokrates, at the age of sixty, was chosen 
to that dignity. 

fThe Chaldean Theology did not unequivocally describe all the gods 
as “unbound.” The seven cosmokrators, or rulers of the world, the 
lords of the zodiacal houses and the cosmic gods assigned to regions 
of the world, were bound to their respective jurisdictions. 



THE EGYPTIAN MYSTERIES 


41 

this a specific character; but the essence itself does not be¬ 
come assimilated to the nature of the corporeal receptacle.* 

Hence I may speak as regards this subject in its turn, but 
a supposition of this kind must be admitted in respect to the 
imperfect soul. For such a mode of living as the soul pro¬ 
jected, and such an ideal as was ready before entering into 
a human body, there is a corresponding organic body, joined 
to it and a similar nature which receives its more perfect 
life.f 

In respect to the superior races and those which as being 
universal include the origin of all, the inferior ones are pro¬ 
duced in the superiors, the corporeal in the incorporeal, and, 
being encompassed by them in one circle, are governed by 
them. Hence the revolutions of the heavenly spheres]: have 
been induced originally by the aetherial soul and are always 
inherent in it. The souls of the world also being extended to 
their own mind, are absolutely encompassed by it and pri¬ 
marily generated in it. In like manner also, the Mind, both 
that which is divisible (into attributes and qualities) and that 


*The preexistence of the soul in the eternal world, before becoming 
involved in the genesis and conditions of the earth-life, was generally 
believed. Even after being set free at death, it was supposed to be, after 
a period of less or greater length, again attracted back to the mundane 
sphere. Plato illustrates this by the Vision of Eros in the Republic. 
The choice of the earthly condition is made by the soul itself, and very 
generally it differs from what it had been in the preceding term of 
life in the world. “The cause is in him who makes the choice, and the 
divinity is without blame in the matter.” Eros adds that after the souls 
had chosen their new lives according as they drew the lots, they all 
went in their order to Lachesis, and she gave to every onethe demon 
that he had chosen, and sent the demon along with him to be the 
guardian genius of his life, and the accomplisher of the fate which 
he had chosen. Then he was born anew into the earth. 

fThe cause or incentive for the coming of the soul into generated 
life is variously explained by different writers. According to Plotinus, 
the universal soul does not come to a body as the body may come 
to it, nor does the body contain the soul, but is contained by it. 
Simplikios accepted the statement of Iamblichos, that “the soul projects 
certain lives for itself.” 

JThe stars and planets were regarded as abodes or receptacles of 
souls. 




45 


THE SUPERIOR RACES 

which is entire, is included (as essential quality) of the supe¬ 
rior races. Hence the secondary races, being always turned 
toward the primary, and the superiors leading the inferiors 
as exemplars, essence and ideal come to the lower races from 
those which are superior, and those which are ignoble are pro¬ 
duced primarily in the more excellent. Hence, accordingly, 
order and proportion come from the latter to the inferior 
races, and these are what they are through the former. But 
there is no transmitting of peculiarities from the inferior 
races to those which precede them. 

Such a classification, therefore, based on corporeal concep¬ 
tions, is shown by these arguments to be false. Even though 
in this case it may seem otherwise to thee, the false assump¬ 
tion is not worthy of a word. Such a case does not exhibit 
abundant argument, but one belabors himself to no purpose 
if he puts forth hypotheses and then endeavors to refute them 
as not being true. For in what way is essence, which is abso¬ 
lutely incorporeal, having nothing in common with the bodies 
that partake of it, to be distinguished from such bodies? Not 
being in any way present with the bodies as a matter of place, 
how is it to be separated by places after the corporeal man¬ 
ner? And not being separated by circumscribed divisions of 
subject matter, how is it to be held in a divided condition by 
the divisions of the world? But what is more, what is there 
that can hinder the gods from going everywhere? What is 
there to hold their power in check, from extending to the vault 
of the sky? For this would be the work of a cause far mightier 
than the one shutting them in and circumscribing them within 
certain parts. Real being—that which truly is, and which 
is in itself incorporeal—is everywhere, wherever it pleases. 
Yet, as thou takest for granted, that which is divine and which 
transcends all things is itself transcended by the perfectness 
of the entire world, and is encompassed by it in a specific di¬ 
vision, and hence is inferior in respect to bodily dimensions. 
Yet if there is no divine creation and no participation of 
divine ideals extending through the whole world, I do not see, 
for my part, any opportunity for a creating and framing of 
them after specific forms. 


46 


THE EGYPTIAN MYSTERIES 


In short, however, this opinion which banishes the pres¬ 
ence of the superior races entirely from the earth is an abro¬ 
gating of the Sacred Rites and theurgic communion of the 
gods with human beings. For it says nothing else than that 
the divine ones dwell apart from the earth, that they do not 
commingle with human beings, and that this region is deserted 
by them. Consequently, according to this reasoning we priests 
have never learned anything whatever from the gods, and 
since we differ in nothing from other men thou hast not done 
right in questioning us as though we knew more than others. 

Not one of these statements of thine, however, is sound. 
For neither are the gods limited to parts of the earth, nor 
are the inferior races about the earth excluded from their 
presence. On the contrary, the superior races are character¬ 
ized in this way: that they are encompassed by nothing and 
that they encompass all things in themselves. But those that 
belong to the earth have their being in the perfections (ple- 
romas) of the gods, and when they become tit for the divine 
communion they at once, prior to their own essence, possess 
the gods that preexisted in it. 

That this entire classification is false, that this plan of 
investigating peculiarities is irrational, and that the notion 
of distributing the gods each to a certain region does not per¬ 
mit the receiving of the entire essence and power which are 
in them, we have fully established. It would have been right, 
therefore, to omit the dissenting inquiry in regard to the dis¬ 
tribution of the Superior races, as it contradicts nothing in 
regard to the true conceptions. On the other hand, our atten¬ 
tion should be directed, instead, to the intelligent perception 
of matters relating to the gods, and not to the holding of a 
discussion with a man; and for this reason we shall adapt the 
present discourse to the disposing of subjects of probability 
and matters relating to the gods. 

HOW DIVINE RACES ARE DISTRIBUTED 

I assume accordingly that thou askest a solution of that 
matter of which thou seemest to be in doubt, namely: “As 
the gods dwell only in Heaven, why are invocations at the 


THE SUPERIOR RACES 


2 : 7 . 


Theurgic Rites directed to them as being of the EartH and 
Underworld f” 

This position which is thus assumed at the beginning, 
namely: that the gods traverse heaven only, is not true; for 
the universe is full of them. But thou then demandest: ‘‘How 
is it that although possessing power unlimited, undivided and 
unrestricted, some of them are mentioned as being of the water 
and of the atmosphere, and that others are allotted by definite 
limitation to different places and distinct parts of bodies? 
If they are actually separated by circumscribed limitations 
of parts, and according to diversities of places and subject- 
bodies, how will there be any union of them one to another V 9 

One most excellent solution of all these and an infinite 
number of similar questions is by a survey of the manner in 
which the gods are allotted. 

This, then, is the explanation: Whether the allotment be 
to certain parts of the universe, as to heaven or earth, whether 
to holy cities and regions, whether to certain temple-precincts 
or sacred images, the divine irradiation shines upon them all 
from the outside, just as the sun illuminates every object from 
without with -klg rays. Hence, as the light encompasses the 
objects that it illuminates, so also the power of the gods com¬ 
prehends from without those that participate of it. In like 
manner, also, as the light of the sun is present in the air with¬ 
out being combined with it—and it is evident that there is 
nothing left in the air when the illuminating agent is removed, 
although warmth is still present when the heating has entirely 
ceased—so also the light of the gods shines while entirely 
separate from the objects illuminated, and, being firmly estab¬ 
lished in itself, makes its way through all existing things. 

Still further, the light that is the object of perception is 
one, continuous, and everywhere the same entirety; so that it 
is not possible for a part of it to be cut off by itself, or to be 
enclosed in a circle, or at any time to remove itself from the 
source of illumination. According to the same principles, 
therefore, the whole universe, being susceptible of division, 
is distinguished with reference to the one and indivisible light 
of the gods. In short, this light is one and the same every- 


48 


THE EGYPTIAN MYSTERIES 


where, and is not only present, undivided, with all things that 
are capable of participating of it, but it, likewise, by an abso¬ 
lute power and by an infinite superiority, fills all things, as a 
cause, joins them together in itself, unites them everywhere 
with itself, and combines the ends with the beginnings. The 
whole heaven, including with it the universe imitating this, 
goes around in a circular revolution, unites all to itself, and 
]eads the elements whirling in a circle; and all things being in 
one another, and borne toward one another, it holds them 
together and defines their equal proportions; and guiding them 
to the remotest distances, makes the ends combine with the 
beginnings—as, for example, the earth with the sky—and ef¬ 
fects a sole connection and accord of wholes with wholes. 

Who, then, that contemplates the visible image of the gods 
thus united as one* will not have too much reverence for the 
gods, its causes, to entertain a different judgment and to intro¬ 
duce among them artificial divisions, arbitrary distinctions, 
and corporeal outlines ? I, for one, do not think that any one 
would be so disposed. For if there is neither any analogy, 
nor scheme of proportion, nor interblending in respect to 
power or simple energy of that which is set in order with that 
which sets in order,! then I say that there is nothing existing 
in it, either of extension or in regard to distance, or of encom¬ 
passing locally, or of division by due setting apart, or of any 
other such natural equalizing of qualities in the presence of 
the gods with beings inferior in their nature. For in natures 
that are homogeneous in essence and power, or that are in 
some manner of similar form or alike in race, there can be 
perceived an encompassing or holding fast. But in the case 
of those that are totally exempt from all these conditions, what 


*Plato affirms this in the Epinomis. “It is Heaven that we should 
honor,” says he; “it is the cause of all benefits to us.” Abammon, doubt¬ 
less, alludes to Ra. of the Egyptian Pantheon, who was regarded as 
the source of light, and also as being the whole heaven united as one 
eikon and personality. 

fProklos reiterates this declaration, so often insisted upon, that 
the superior nature and essence can receive nothing from one that is 
inferior. 



THE SUPERIOR BEINGS 


49 


opposing circumstance in respect to these things, or pathways 
through them ali, or separate outline, or encompassing in some 
prescribed space, or anything of this kind, can be justly con¬ 
ceived? On the other hand, I think that they who are par¬ 
takers of the gods* are, every one, of such a nature as to par¬ 
take of them according to their own intrinsic quality, some as 
of the aether, others as of the atmosphere, and others as of 
the water; which the technique of the Divine Performances 
recognizes,f and so makes use of the adaptations and invoca¬ 
tions according to such a classification. 

So much may be stated in regard to the distribution of the 
superior races in the world. 

SUPERIOR BEINGS NOT CLASSIFIED AS PASSIVE AND IMPASSIBLE 

After these distinctions thou suggestest another classifica¬ 
tion on thy own account, and separatest the essences of the 
superior races by the differentiation of “ passive and impass¬ 
ible/ ’ I do not, however, by any means accept this classifi¬ 
cation. For no one of the superior races is passive, nor yet is it 
impassible in such a manner as to be thus contradistinguished 
from any that is susceptible, as being adapted by nature 
to receive impressions, or as freed from them through inherent 
virtue or some other excellent condition. On the other hand, 
it is on this account, because they are entirely exempt from 
the inconsistency of being either passive or not passive, be¬ 
cause they are in no way susceptible to impression, and be¬ 
cause they are unchangeably fixed in regard to essence, that 
I set them down in ali these respects as impassive and un¬ 
changeable. 

Consider, if thou art willing, the last one of the divine 
races, the soul pure from the defilement of bodies. Being 

*Intelligent readers will understand from what has been said, that 
as the gods are spiritual essences, the partaking of them, or, in other 
words, of their irradiation, is analogous to the partaking of light. The 
luminance itself is in no way affected, but the partaker is filled and 
pervaded by it. 

fThis is the Theurgic Rite. “This Theurgy,” says Thomas Taylor, 
“is, doubtless, the same as the ‘Magic of Zoroaster/ which was no ‘black 
art/ but a peculiar mode of worship.” 



50 


THE EGYPTIAN MYSTERIES 


superior to the realm of nature, and living the unbegotten 
life, what does it want of the generated life with sensual pleas¬ 
ure and of the restoration thereby into the realm of nature ?* 
Being outside of everything corporeal, and of the nature which 
is divisible in respect to the body, and being likewise entirely 
separate from the accord in the soul which goes down into 
the body, why is it to participate of the pain that leads to 
decay and dissolution of the structure of the body? On the 
contrary, it has no occasion for the susceptibilities which are 
forerunners of sensation, for it is neither held at all in a body 
nor in any way environed by it so as to have occasion for bodily 
organs in order to perceive different bodies outside of these 
organs. In short, however, being indivisible, remaining in the 
one same form, being essentially incorporeal, and having noth¬ 
ing in common with the generating and susceptible body, it 
can be affected by nothing in regard to classification or trans¬ 
formation, nor in short has it any concern whatever with 
change or condition. 

But on the other hand, whenever the soul comes into the 
body it is not itself, nor are the rational faculties which it 
imparts to the body susceptible to impression.f For these are 
simple and single ideals, not admitting any disturbing element 
or enhancement, so far as relates to them. It is, therefore, 
the something that yet remains that is the cause of such expe ¬ 
rience to the composite nature. Nevertheless, the cause is not 
in any way the same as the effect .t Hence, the Soul being 

*The soul was called by Damaskios, our last echo of Divinity. In 
the mundane region it was considered as not a whole and united essence, 
but as divided into qualities and traits of character. 

fPlotinos, using the comparison that the workman does not con¬ 
tract the imperfections of his tools, remarks that it is not necessary that 
the soul shall be itself affected by the conditions of the body. It simply 
uses the body as its instrument. It is incorporeal, and hence the pas¬ 
sions and susceptibilities of the body do not penetrate into its substance, 
but only into its powers and energies. 

JProklos illustrates this by the analogy of a man viewing his own 
image in a stream of water. He is unchanged in his own person and 
individuality, but the image exhibits great perturbation. So the soul 
contemplates its own image as reflected in the body, and though it is 
itself impassible and unaffected, it may be perplexed by the incidental 
disturbances. 



THE SUPERIOR BEINGS 


51 


the first genesis and origin of the composite living beings that 
come into existence and pass to dissolution, is itself, so far 
as relates to itself, unbegotten and imperishable; so also those 
that participate of the soul are susceptible to impression and 
do not possess life and essence in their completeness, but are 
entangled in the indefiniteness and alien conditions of the 
realm of matter.* Yet the soul, as relates to itself, is unchange¬ 
able, as being in its own essence superior to impression, and 
as neither being moved by any preference inclining in both 
directions (passiveness and impassibility), nor as receiving 
an acquired versatility in the participating of habitude and 
power. 

Since, therefore, we have shown, in respect to the last race 
of the superior orders, namely, the soul, that it is impossible 
for it to participate in any passive or impressionable con¬ 
dition, how is it proper to attribute this participation to de¬ 
mons and half-gods who are sempiternal and follow the gods, 
and themselves according to their respective grades preserve, 
and likewise in their several places make the regular arrange¬ 
ment of the divine beings always complete, and do not leave 
any unoccupied space between the different orders! For this 
we know for certain: that the passive condition is not only 
undisciplined but also discordant and unstable, never being 
in any case its own master, but attached to that by which it 
is held fast and to which it is subservient in reference to the 
sphere of generated existence. This condition of passiveness, 
therefore, pertains to some other race rather than to one al¬ 
ways existing and allied to the gods, not only maintaining the 
same arrangement but likewise going around the same circuit 
with them. Hence, therefore, the demons, and all who rank 
with them after the superior races, are impassible. 

*Greek, vky$ wood, rubbish; the negative or inert quality called 
matter, from which natural objects proceed. Aristotle first adopted 
the term. Plato, unable to conceive of matter as substance per se , made 
use of terms signifying the “nurse” and the “receptacle” or passive 
force. The term “matter” is from materia, the mother-principle. The 
phrase “realm of matter” is adopted here, as the term implies a depart¬ 
ment in the universe, and not simply matter itself. 











IV 

RITES, SYMBOLS AND OFFERINGS 


\ 























CHAPTER IV 


KITES, SYMBOLS AND OFFERINGS 

“Why then, are many ceremonies performed histrionically 
in the Sacred Rites, as though the gods were moved by pas¬ 
sion V* 

I think that this is said without an intelligent understand¬ 
ing in regard to the Sacerdotal technique of the Mysteries. 
For of the ceremonies performed from time to time in the 
Sacred Rites, some have an ineffable cause and a divine prin¬ 
ciple; others are consecrated to the Superior beings from 
eternity as symbols are consecrated*; others preserve some 
other image, just as Nature, the Supreme Genetrix also from 
invisible concepts, molds visible semblances. Others are 
brought forward from some motive of veneration,! or they 
are endeavors at figurative representation, or some concept 
of a family relationship. Some prepare us for something that 
is useful, or in some way purify and free our human pas¬ 
sions, or turn away some of the evils that may be impending 
over us. Yet it may not be admitted that any part of the 
Holy Observance is performed to the gods or demons as 
to impressionable beings. For the essence which is subjec¬ 
tively everlasting and incorporeal is not of a nature to per¬ 
mit any change from the bodies (offered at the Rites .X 

* Symbols constituted a prominent feature in the ancient religious 
worship. They were undoubtedly to a large extent fetishes, there being 
a measure of the essence and operation of the deity supposed to exist in 
them. The Egyptian, and indeed the whole Oriental worship consisted 
of them, and even at the present time, there is no ritual that is without 
them. But then, human language is made up of symbols and repre¬ 
sentative sounds. 

fThis is distinctly denied in Part V, Chapter VI. 

tSee Part Y, Chapters II and IY. 

55 



THE EGYPTIAN MYSTERIES 


56 


Not even though it be admitted that it has use especially 
of such a kind, would it ever need it from human beings in 
a religious service of this kind. It is supplied from itself, 
and from the nature (or feminine principle) of the world, and 
from the abundance which is in the genesis (or generative 
energy); and if it is vpermissible to say this likewise, it re¬ 
ceives a sufficiency before it can be in any want, through the 
unfailing complete supply of the world and its own ample 
abundance, and because all the superior races are fully sup¬ 
plied with the good things pertaining to them respectively. 
Let there be, therefore, this general encouragement for us 
in regard to the worship of the uncontaminate races, that 
they are likewise affiliated by kindred relationship to the 
beings that are otherwise superior to us, and on this account 
the pure are attracted to the pure, and the impassive to the 
impassive. 

Following every point in its turn, we remark that the 
planting of “phallic images” is a special representing of the 
procreative power by conventional symbols, and that we re¬ 
gard this' practice as an invocation to the generative energy 
of the universe. On this account many of these images are 
consecrated in the spring, when all the world is receiving 
from the gods the prolific force of the whole creation.* 


*The custom here described was universal in ancient times, and 
it is still found in parts of India. Its remains also exist in architecture 
and ornamentation. In the worship of the Ashera and Venus of Eryx, 
and of the Great Mother in Syria and Western Asia, the observances 
were carried to greater extremes. King Asa of Judea is said to have 
deposed his mother, Maacha, from royal dignity for her participation— 
“because she made a phallos to an Ashera,” I Kings I, XIV. It has 
been generally believed that the Festivals and Initiatory, or Perfective 
Rites, of the different countries, included the same feature, as indeed, 
is here admitted. It should be borne in mind, however, before any hasty 
judgment, that the different faiths had their two sides, like the right 
or the left, and that worshippers regarded them and took part in them 
according to their inherent disposition. Thus, in India, there are the 
Asceticsiva-worshippers, and the Saktas, to this day. In this way the 
Mysteries presented themes for the highest veneration, as well as phases 
that are esteemed as gross and lascivious. Every curious person, there¬ 
fore, sees in them what he has eyes to see, and is often blind to the rest. 



RITES, SYMBOLS AND OFFERINGS 


57 


I think, however, that the immodest language to which you 
refer, affords an illustration of the absence of moral virtues* 
in the realm of matter, and the unseemly rudeness existing 
beforehand with the unformed elements that are to be or¬ 
ganized. These being utterly destitute of orderly arrange¬ 
ment, are passionately eager for it, so to speak, to such a 
degree as they are conscious of the unbecoming condition of 
things around themselves. Hence, again, perceiving from 
the speaking of vile utterances, what is vile, they follow to the 
(divine) sources of the ideals and moral beauties. 

They accordingly not only turn aside from evil action, but 
through the words, it is manifest in its forms and changes 
the impulse to a contrary direction.! 

There is, however, still another reason of analogous char¬ 
acter for these customs. The powers of the human passions 
that are in us, when they are barred on every side, become 
more vehement: but when they are brought into activity with 
moderation and reasonable measure, they are sufficiently de¬ 
lighted and satisfied, and becoming made pure in consequence, 
are won over and set at rest. In the same way, likewise, in 
comedy and tragedy, when we behold the emotions of others, 
we repress our own, make them more moderate and are puri- 


*Greek, KaXaov from KaXvv, good, beauty, moral virtue, ex* 
dellence. Mr. M. W. Hazeltine, in the New York Sun, remarks upon 
this apparent confounding of moral with physical beauty, which this 
word exhibits, that “the ancients had not that conception which forms 
the basis and aim of ^Esthetics in our time. To a Greek, if a thing 
was beautiful it was good, and if it was good it was beautiful; that, 
at least, was the prevailing attitude of the Hellenic mind.” 

fThese opinions were anciently entertained, the universe itself being 
regarded not as a fabric but as a birth, a creation or genesis, and evo¬ 
lution. But the philosophers generally disapproved of the doleful rites 
and immodest speech. Plutarch enumerates the various practices, such 
as the eating of raw flesh, the days of fasting and mourning for the 
slain divinity, (Matthew XI, .16; Amos VIII, 10) and the uttering of 
filthy and unseemly language. He explains that they were “not in honor 
of the gods, but rather to avert, mollify and appease the wrath of evil 
demons.” The Emperor Julian, however, forbade the using of words that 
should not be spoken or heard. 



58 


INVOCATIONS 


tied from them. In the Sacred Bites, also, we are, by certain 
spectacles and relations of ugly things, delivered from the 
harm that is likely to befall through the events represented 
by them.* 

Things of this character are brought into use, therefore, 
for the healing of the soul within us, the moderating of the 
evils which have become natural to it through the genesis f 
or nativity, and likewise for the sake of its unloosing and 
deliverance from its bonds. On this account, probably, 
Herakleitos names them “ Remedies '’t as being cures for ter¬ 
rible maladies, and restoring the souls sound from the ex¬ 
periences incident in the generated life. 

WHAT THE INVOCATIONS ACCOMPLISH 

But the objection is also made: 1 ‘The invocations are made 
as to gods that are impressionable beings; so that it is im¬ 
plied that not the demons only are impressionable, but the 
gods likewise. ” 

This, however, is not as thou hast supposed. For the il¬ 
lumination which is present through the invocations is self- 


*“This doctrine is so rational,” says Mr. Thomas Taylor, “that it 
can never be objected to by any but quacks in philosophy and religion. 
For as he is nothing more than a quack in medicine who endeavors to 
remove a latent bodily disease before he has called it forth externally, 
and by this means diminished its fury, so he is nothing more than a 
pretender in philosophy, who attempts to remove the passions by violent 
repression, instead of moderate compliance and gentle persuasion.” 

fBy the genesis or generation, Plutarch explains Plato to mean 
“only that substance or underlying principle which is subject to change 
and motion, placed between the forming cause and the thing formed, 
transmitting hither those shapes and figures which have been contrived 
and modelled” in the eternal world. Hence it means more than mere 
procreating, it is no less than transition from eternity where the soul 
is native, into the region of time and space, where it is only a sojourner. 

X The Library of Alexandria bore the inscription of “Remedies for 
the Soul” A similar term is said to have been placed over the col¬ 
lection of Papyri in the “House of Seti” at Thebes, in Egypt. 



THE EGYPTIAN MYSTERIES 


59 


appearing and self-subsisting; it is also far removed from 
the being attracted downward, and goes forth into manifesta¬ 
tion through the divine energy and perfection, and it excels 
voluntary choice and activity by so far as the Divine Pur¬ 
pose of the Absolute Goodness is superior to the deliberately 
chosen of life. By such a purpose, therefore, the gods being 
gracious and propitious, give forth light abundantly to the 
Theurgists, both calling their souls upward into themselves, 
providing for them union to themselves in the Chorus,* and 
accustoming them, while they are still in the body, to hold 
themselves aloof from corporeal things, and likewise to be led 
up to their own eternal and noetic First Cause.t 

From these Performances^ it is plain, that what we are 
now discoursing about is the Safe Return of the Soul, for 
while contemplating the Blessed Spectacles,§ the soul re¬ 
ciprocates another life, is linked with another energy, and 
rightly viewing the matter, it seems to be not even a human, 


* Plato describes this chorus in the Phaidros. ‘‘Divine beauty was 
then splendid to the view,” says he, “when we, in company with Zeus, 
and others with other gods, beheld together with the Blessed Chorus, the 
divine Spectacle and were initiated into the Perfective Rites, which are 
rightly called most happy. Being ourselves entire and unaffected by the 
evils which await us in the Aftertime, we took part in the Orgiac Drama, 
and having become both Mystics and Beholders (mystse and epoptae) we 
beheld in the pure light, apparitions that were complete, unique, calm 
and felicitous—being ourselves pure from earthly contamination and not 
encompassed in this investiture which we now call ‘Body’ and by which 
we are carried about, fastened like an oyster to his shell.” 

f Sokrates in his last discourse remarks that “While we live we shall 
approach nearest to the superior knowledge if we hold no partnership 
with the body, except what absolute necessity requires, and do not permit 
ourselves to be tainted by its nature, but keep ourselves uncontaminated 
by it till God himself shall release us.” This is what a later poet has 
portrayed as living above while in the world. 

JThe dramas or performances of the Mystic or Theurgic Rites and 
their ulterior significance are here denoted—the experiences of the Soul 
and its return to the Eternal World, as it enters into the conditions 
of worldly existence. The Egyptian “Book of the Dead” treats of the 
same matters. 

$The histrionic scenes and ceremonies which were exhibited to the 
Beholders of the Rites. 



60 


INVOCATION’S 


for the most blessed energy of the gods. If, indeed, the up¬ 
ward way through the invocations effects for the priests a 
purifying of the passions, a release from the condition of 
generated life, and likewise a union to the Divine First Cause, 
why, indeed, does any one impute to it any of the passions?* 
For such invocation does not draw down beings that are im¬ 
passive and pure, to that which is susceptible and impure. 
On the contrary, it makes us who had become impressionable 
through the generated life, pure and steadfast.! 

On the other hand, even the “favorable inclinations’’ do 
not bring the priests into union with the gods through a 
passive condition, but they open the way for an indissoluble 
communion through the attraction which binds the universe 
together. It is by no means, as the term seems to imply, 
an inclining of the mind of the gods to human beings, but on 
the contrary, as the truth itself will teach the adapting of the 
human intelligence to the participating of the gods, leading 
it upward to them, and bringing it into accord through per¬ 
suasive harmonies. Hence, both the reverend names of the 
gods, and the other divine symbols, being of an elevating 
tendency, are able to connect the invocation with the gods.f 


*The Chaldccan Oracles reiterate this sentiment. 

“The soul of articulate-speaking men will in some way bring God 
into itself. 

“Holding fellowship with nothing mortal, it is all intoxicated with 
God.” 

fThis is explained by the hierophant in Moore’s romance, The 
Epicurean. The aim of the initiation and “blessed spectacle” is thus 
set forth; “to retrieve the ruin of the blessed soul, to clear away from 
around her the clouds of earth, and, restoring her lost wings, facilitate 
her return to Heaven—such is the great task of our religion, and such 
the triumph of those Divine Mysteries, in whose inmost depths the life 
and essence of our holy religion is treasured.” 

f The names of the gods in the ancient Skythic and Euphratean 
languages were believed to possess some inherent virtue as well as charm. 
Hence the Oracle gives the injunction: 

“Never change the barbarous names; 

For among them are terms God-given, 

That have ineffable virtue in Sacred Kites.” 



RITES 


61 


Proklos also declares that “the gods are readily persuaded 
by invocations and enable the initiants to behold perfect, tran¬ 
quil, and genuine spectacles.” 

PROPITIATORY RITES 

What is more, “the propitiations of anger” will be plain 
enough if we learn thoroughly what the anger of the gods 
really is. It certainly is not, as some imagine, an inveterate 
and persistent rage. On the contrary, so far as the matter 
relates to the gods, it is a turning away from their beneficent 
guardianship. We ourselves turn away from this just as we 
bring darkness upon ourselves by shutting away the light at 
noon-day and so rob ourselves of the priceless gift of the gods. 
Hence the “propitiation” can turn us to the participation of 
the superior nature,* lead us to the guardian fellowship of the 
gods, which we had cast from us, and bind to each other har¬ 
moniously both those participating and the essences partici¬ 
pated. Hence so far is it from accomplishing its particular 
work through a passive condition, that it leads us to desist 
from any passionate and disorderly turning away from the 
gods. 

Nevertheless, because evil is present in the regions of the 
earth,f the “expiatory sacrifices” act as a remedy and pre¬ 
pare us so that no change or any passive condition may occur 
with reference to us. Hence, whether it is through the gods 
or demons that a result of this kind takes place, it appeals 
to them as helpers, averters of evil, and as saviors, and 
through them turns away every harm that may be liable to 
follow from what has occurred. Let it be understood that 
those superior powers that turn away the blows incident to 
the realm of nativity and nature, are not preventing them 
in any way through passive conditions. 

Indeed, if anyone has imagined that the intercepting of 

♦Epistle of Peter II, 1, 4, “That by these ye might be partakers or 
communicants of the divine nature.” 

fPlato: Thsetetos. “It is necessary that there should be always 
something opposed to God j and it cannot be seated among the gods, 
but of necessity hovers around this mortal nature and this region of 
earth.” 



62 


NECESSITIES 


the protecting influence may bring on some chance injury, the 
endeavor at persuading of the Superior races “ through the 
expiatory sacrifices’’ recalling them to their generosity, and 
taking away the sense of privation, may be in every respect 
pure and unchangeable.* 

“THE NECESSITIES OF THE GODS” 

Further still, we will consider what are called “the ne¬ 
cessities of the gods.” The whole fact is this: The “ne¬ 
cessities” are peculiarities of the gods, and exist as pertaining 
to gods, not indeed as from without, nor as from compulsion; 
but, on the contrary, as the goodness is of use from necessity, 
so also are they likewise in every particular and they are 
not in any respect otherwise inclined. Such necessity is itself 
combined with a purpose ideally good and is the beloved con¬ 
sort of Love.f 

It is not only the same and unalterable in the order per¬ 
taining to the gods, but because it is at the same time, and 
in like manner, circumscribed in one boundary, it abides in 
this and never goes out of it. For all these reasons the very 
contrary takes place to what was inferred. If in Theurgy 
there are really genuine powers of such a character as we 
have set forth, the conclusion is inevitable that the Divine 
Being is proof against enchantment, impassive and not to be 
compelled. 


*It was held that the vital emanation from the blood of the sac¬ 
rificed animals was invigorating to spiritual beings ( Odyssey, Book 
XI). But Plutarch is severe about it. He affirms that the murderous 
and lascivious customs at the festivals only served “to avert and appease 
the malice of certain evil spirits, or to satisfy the violent and raging lusts 
of some that either could not, or would not, enjoy with their bodies or 
by their bodies.” Such, he declared, bring plagues and famine into 
towns, raise wars and dissensions, till such time as they obtain and enjoy 
that which they love. 

fProklos affirms that the Divine Necessity was always coincident 
with the Divine Will and Purpose. Plato explains it as a habitude of the 
Efficient Cause or Author of Existence and Matter. Thus, also, there is 
a necessity in the thoughts and actions of human beings, yet the soul 
is self-moving, and so is its own “Cause.” 



SUPPLICATIONS 


63 


SUPPLICATIONS AND THEIR UTILITY 

Nevertheless, after this, thou passest over to another clas¬ 
sification of gods as contrasted with demons. For thon re- 
markest that “gods are pure mental essences,’* proposing the 
opinion as the basis of an argument, or telling it as acceptable 
to certain individuals. Then thou addest: “that the demons 
are psychic beings, participating of mind.” 

It is not hidden from me that these notions are entertained 
by many of the Grecian philosophers.* Nevertheless, I do 
not think it proper to hide from thee the manifest truth, for 
all opinions of such a character are somewhat confusing. 
They carry the attention from demons to souls, for these are 
also partakers of mind; and they wander from the gods to 
mind that is non-material in respect to operation which the 
gods excel in every particular. Why, then, should we at¬ 
tribute these peculiarities to them, which are by no means ex¬ 
clusively theirs? This much will be sufficient in regard to 
this classification. Otherwise, so far as it may be thought 
worthy of a mention of such a kind, it is overmuch. But in 
regard to the matters of which thou art in doubt, they should 
have due attention inasmuch as they have to do with the 
sacerdotal function. 

Having further affirmed that “pure mental essences are 
not to be charmed or mingled with things of sense,” thou 
doubtest whether it is necessary to pray to them. On my part, 
I do not think it necessary to pray to any others. For that 
something in us that is divine, mental essence and one—or 
mental alone, if you choose to call it so—is then vividly 
aroused in the prayers, and when it is awakened it longs ve¬ 
hemently for its counterpart, and becomes united to the abso¬ 
lute perfection. 

If, however, it appears incredible to thee that an incor¬ 
poreal being hears a voice' in any way, and there is need of 
a special sense and of ears in order that the things uttered 

*Thales, Pythagoras, Plato and the Stoics generally held that the 
demons were beings of a psychic, rather than of an actual divine nature. 
Plutarch ascribed to them only a limited term of existence. 



64 


PRAYERS AND RITES 


by us in the prayers may be heard, thou art voluntarily for¬ 
getful of the superior powers of the Primary Cause, both in 
the perceiving of all things, and the encompassing of them 
at once in themselves. The gods certainly do not receive the 
prayers in themselves through faculties of sense, or through 
organs, but they encompass in themselves the full purport and 
energies of the pious utterances, and especially of those which 
happen through the Sacred Rites to have been established 
and brought into one with the gods. For then the Divine es¬ 
sence itself is simply present to itself, and does not share the 
conceptions in the prayers as distinct from itself. 

But thou affirmest that “the supplications which are of¬ 
fered are entirely foreign to the purity of mental substances.” 
Not at all: for it is on this verv account, because we are ex- 
celled by the gods in power, purity and everything, that it is 
most opportune to supplicate them even with exaggeration of 
speech. If we are judged by being compared to the gods, the 
consciousness of our own nothingness causes us to betake our¬ 
selves to supplication, and we are led from supplication to the 
object of supplication, and from the familiar intercourse we 
acquire a similarity to it,* and from imperfection we quietly 
receive the Divine Perfection.f 

If, however, it is conceived that the sacerdotal supplica¬ 
tions are inspired into human beings as from the gods them¬ 
selves, that they are symbols or tokens of the very gods, and 
are recognized by the gods alone, and have likewise after a 
certain manner the same power with the gods, how may it be 
justly supposed that supplication of this kind is still a mat- 

*It may be observed in this treatise that the divine personalities 
are very commonly indicated by terms in the neuter gender. The 
same is true in other instances. Mr. Ralph Waldo Emerson was once 
in conversation with the Rev. Cyrus Bartol, the Transcendentalist 
clergyman of Boston. The latter mentioned the Supreme Being, using 
the masculine pronoun. “Why not say Tt/ ” Mr. Emerson asked? 

fWhatever we keep most closely in thought, whether with favor 
or aversion, we gradually become like in character. Paul wrote like 
a philosopher to the Corinthian disciples. After referring to Moses 
with a vail, he adds: “We all with face unvailed, looking on the 
glory of the Lord as in a mirror, are transformed from glory to glory 
into the same image from his spirit.” 




CLASSIFICATION 


65 


ter of the physical senses, but not divine and of the higher in¬ 
telligence? Or, what may in any likelihood insinuate itself 
into it when the most excellent human morals cannot be easily 
made pure?* 

“But,” it is remarked by thee, “the things that are of¬ 
fered are offered as to sensitive and psychic natures.” 
If, indeed, they consisted of corporeal and composite pow¬ 
ers alone, or of such as pertained merely to the service 
of the physical organism, thou wouldst be correct. But 
since the offerings partake also of incorporeal ideals, 
special discourses and simpler metres, the peculiar af¬ 
finity of the offerings is to be considered from this point 
alone. And if any kindred relationship, near or far away, 
or any resemblance is present, it is sufficient for the union 
about which we are now discoursing. For there is not any¬ 
thing which is in the least degree akin to the gods, with which 
the gods are not immediately present and conjoined. It is 
not, then, as to “ sensitive or psychic, ’’ but actually to divine 
ideals and to the gods themselves, that the intimate union is 
effected so far as may be. Hence we have spoken sufficiently 
in opposition to this classification. 

CLASSIFICATION CRITICISED 

The next thing in thy letter is the question, “Are gods 
separated from demons by the distinction of bodied and un¬ 
bodied?”! 

This distinction is much more common than the former 
one; but it is so far from indicating their peculiarities of es¬ 
sence, that it does not even constitute a reasonable guess in 

*;In the Theurgic discipline of neophytes, there were several stages 
to be surmounted before arriving at the degree denominated “Perfection” 
or purity. We may trace them in the chapter, as follows: 1. The 
coming to the divinity who is supplicated. 2. The assimilation into 
the likeness of the divinity, and 3. Perfection. In the first of these 
degrees the candidate was styled Most Excellent; in the second, Divine; 
and in the third, Theopator; as now being fully identified with Deity 
itself. 

fOrigen affirmed that the angels have bodies, and that God alone 
is a spiritual essence, without body. Hence the clause in the Confession,, 
“without body, parts or passions.” 



THE GODS OF THE SKY 


66 

respect to them, or anything incident to them. For it is not 
possible from these things to apprehend intelligently whether 
they are living beings or beings without life, and whether they 
are deprived of life or do not need it at all. Besides, also, 
it is not easy to form a judgment as to how these terms are 
to be applied, whether in common or in relation to many dif¬ 
ferent things. If they are to be applied in common, if both 
a piece of writing and a period of time, a god and demons 
likewise, and also tire and water, are under the same class 
as being incorporeal, the distinction is absnrd. If, however, 
they are employed with reference to the chief differences, why, 
when thou speakest of incorporeal things, dost thou indicate 
gods rather than tokens; or when thou sayest “body” why 
should it not be taken to mean the Earth rather than demons? 
For this point is not itself defined, whether they have bodies 
as a part of themselves, or are carried by bodies as a vehicle, 
or make use of them on occasion, or encompass them, or are 
merely identical with the body. 

Perhaps, however, it is not necessary to scrutinize this dis¬ 
tinction critically; for thou dost not put it forward as thy 
own concept, but on the contrary, displayest it as the con¬ 
jecture of others. 

THE GODS OF THE SKY NOT CORPOREAL 

We will, therefore, take up in place of this subject, the 
matter in relation to the present opinion, about which thou 
seemest to be in doubt. For thou hast proposed this question: 
“If only the gods are incorporeal, how shall the Sun, the 
Moon, and the luminaries visible in the sky, be accounted as 
gods?” 

We reply: That they are not encompassed by the bodies, 
but that on the contrary, they encompass the bodies with their 
own divine lives and energies; also that they are not con¬ 
verted to the body, but possess the body which has been con¬ 
verted to the divine cause; and that the body does not inter¬ 
fere with their spiritual and incorporeal completeness, nor 
occasion any obstacle to it by intervening. Hence it does not 
even require more attention, but follows (the divinities) after 


THE GODS NOT CORPOREAL 


67 


n manner spontaneously, and by its own motion, not needing 
•a self-operating superintendence, but urging on by itself* 
uniformly by tlie leading of the gods upward toward the One.f 
If, however, it is necessary, we will say this: The body 
(of the divine guardian of the star) in the sky is very closely 
akin to the incorporeal essence of the gods. For the essence 
being one, the other is unique; that being undifferentiable this 
is undivided; that being unchangeable this is in like manner 
unchanged.J But if even it is taken for granted the energies 
of the gods are after one ideal, the divine one in the sky has 
also a single orbit. Nevertheless it also imitates their same¬ 
ness in respect of a perpetual activity constantly in the same 
manner, by the same impulses, according to one law and one 
order of arrangement; and also the life of the gods which is 
the life natural to the bodies in the sether. Hence, their body 
is not constituted of incongruous and different elements in 
the way that our body is composed; nor does their soul join 
with the body to bring out from two, one living being. On 
the contrary, the living forms of the gods in the sky are, in 
every respect, similar and united, and are likewise complete, 
uniform and uncompounded through their entire substance. 
For the superior divinities are always excelling in these re¬ 
spects, and the lesser ones being dependent upon the rule of 
those that are prior and never obtaining this rule for them¬ 
selves, the whole are brought into one joint arrangement and 
one common activity, and are all of them, in a manner, in- 


*Plato has explained this very similarity in the Timaios. “When 
each of the stars necessary for the constitution of Time had obtained 
a motion adapted to its condition, and their bodies bound or en¬ 
compassed by living chains, had become beings possessing life, and had 
learned their prescribed duty, they pursued their course.” 

fThat the Supreme Being is One and Absolute is the leading prin¬ 
ciple of every ancient faith, however bizarre and polytheistic it may 
be esteemed. Amon, the tutelar god of Thebes in Egypt, who may 
have been in the mind of Abammon when writing, was denominated: 
“The One, the Maker of all that have being.” The Mysteries of Ser- 
Apis were favored by lamblichus, and the Rites of Mithras by Porphyry. 

JPlato makes use of an expression signifying “not subject to decay 
or disease;” Aristotle, “not being increased or changed.” 



68 


THE GODS NOT MALIGNANT 


corporeal and wholly divine. Hence, wherefore the divine 
ideal predominates in them, and implants through them all 
everywhere, the same One universal essence. 

So, therefore, the gods that are visible in the sky, are like¬ 
wise all of them in a certain sense, incorporeal. 

THE GODS IN THE SKY NOT MALIGNANT 

Thy next question raises a difficulty in another form: 
“How is it that some of these gods are givers of good and 
others bring evil?” 

This conjecture is taken from the casters of nativities, but 
it falls short of actual fact in every particular. For they all 
are not only good, but in like manner, also the causes and 
authors of benefits, and they likewise all revolve (in their or¬ 
bits) with reference simply to the One God, according to the 
beautiful and good alone. Nevertheless the bodies which are 
subject to them,* themselves possess extraordinary powers; 
some of these powers being firmly established in the divine 
bodies themselves; but others going forth from them into the 
productive principle of the world, even into the world itself, 
and likewise passing down in proper order through the whole 
realm of generation,f and extending without impediant even 
to incomplete races. 

In respect, therefore, to the powers which inhere in the 
bodies of the divine ones in the sky, there is no doubt that they 
are all similar. Hence it is left for us that we shall discourse 

*These are the astral globes which these divinities, being them¬ 
selves in reality spiritual essences, were supposed to encompass and 
permeate. 

fin this sentence the feminine and masculine relation, as typify¬ 
ing the procedure of the divine operation, is very distinctly set forth. 
The fyvGis phusis and yerecris genesis actually signify as much. 
In this treatise, as in other philosophic works, genesis signifies the 
descending of the creative energy from the sempersistent world into 
the sphere and condition of created existence, and phusis, or nature, 
is the female or productive agency, by which the transition is ac¬ 
complished. The sentence admits accordingly to be also rendered as 
follows: “Others go forth from them into the womb of the world 
( Ko<rpo3 ), even the world itself, and likewise descend in due order 
through the whole generative process, continuing, without hindrance, as 
far as the incomplete races.” 



GENERATED EXISTENCE 


69 


upon those which have been sent down here, and which have 
become intermingled with the sphere of generated existence. 
They extend in the same way preservation of the universe, and 
encompass the whole realm of generated existence after the 
same manner. They are both impassive and unchangeable, al¬ 
though they are present in the changeable and passive. The 
realm of generated existence being of many kinds and con¬ 
stituted of things diverse in character, contends against the 
oneness and indivisible essence of the gods with its own con¬ 
trary and factious nature, discordantly and factiously. But 
it admits the impassive essence after the passive manner; and 
in short it participates of them according to its peculiar 
nature and not according to their power. As, therefore, that 
which comes into existence partakes of real being, as by 
heredity, and the body receives the incorporeal essence after 
a corporeal manner, so likewise the natural and material 
bodies in the realm of generated existence, it may be, partici¬ 
pate in a disorderly and discordant manner of the non-ma¬ 
terial and aetherial bodies, which are above the realms of na¬ 
ture and generated existence. They are absurd, therefore, 
who attribute color, figure and the sense of feeling to mental 
forms, because those that participate of them are of such a 
kind; and so are they also who impute malignity to the bodies 
in the sky because their participants are sometimes bad. For 
unless the one who is participating had some such aberration 
at the beginning, there would be no such communication. But 
if that which is imparted is received as being foreign and in¬ 
imical, it may, perhaps, become as something different, and 
to those belonging about the earth, it is evil and disorderly. 
This participation, therefore, and the commingling of aura of 
the realm of matter with that of the non-material realm, be¬ 
comes a cause of much essential diversity in the inferior races; 
and besides these, that which is given forth in one way, is 
received after another. Thus, for example, the aura of Kronos 
(Seb) is dense, but that of Ares (Mandu) is impulsive ;* yet 

*Abammon follows the Egyptian category and adopts the Grecian 
names for divinities supposed to be nearest in character and quality. 
In this description, Kronos or Saturn represents the centripetal and 
Ares or Mars the centrifugal force. 



70 


CONSTITUTION OF THE UNIVERSE 


the passive generative receptacle in those belonging in the 
realm of matter receives the former according to its consoli¬ 
dation and coolness, but the latter according to the warmth 
beyond the nsnal condition. Hence do not corrupting influ¬ 
ence and the disproportionateness come through the deviation 
of the recipients, which is productive of inharmoniousness, 
pertaining to the realm of matter and impressionable? Hence 
the feebleness incident to regions in the realm of matter and 
earthly existence, not being capable of the genuine power and 
absolutely pure life of the divine ones of the aetherial region, 
refers its own condition to the Primary Causes—just as 
though a person distempered in body and not able to endure 
the life-giving warmth of the Sun, should have the audacity 
to affirm from his own condition, the falsehood that the Sun is 
of no benefit to health or life. 

Something of this kind, however, may be the case in the 
general order and constitution of the universe, as the same 
things may be the means of safety to the universe and to 
every one, through the completeness, both of the things that 
are possible and those by which they are possible, but are 
harmful to the imperfect through their specific lack of har¬ 
mony. Likewise in the motion of the universe, the revolutions 
in like manner maintain order in every respect, but some one 
of the parts is injured now and then by another, as we see 
occurring in a dance.* 

To repeat the statement once more, it is the natural tend¬ 
ency of partial and incomplete things to decompose and un¬ 
dergo change. It is not proper, however, to attribute this 
peculiarity to the universal and primary causes, either as 
being inherent in them or as extending from them into this 
lower region. 

Lienee, from considerations of such a nature, it is demon¬ 
strated that neither the gods (of the planets) in the sky them¬ 
selves, nor their gifts, bring evil. 

*It would be easy to imagine this as happening in the case of 
the hundred and more asteroids, that exist in the space between the 
orbits of the planets Mars and Jupiter, or of the comets that so often 
come rushing through space. 



RITES, SYMBOLS AND OFFERINGS 71 

THE GODS HAVE ONE COMMON ESSENCE 

Come, then, let ns dispose of that question also: “What is 
the bond of union that connects the divinities in the sky, that 
have bodies, with the gods that are unbodied V’ 

This also is clear from what has been said already. For 
though as being incorporeal, intelligent and united, they ride 
upon the celestial spheres, they have their origins in the realm 
of mind,* and comprehending their essential being as divine, 
they govern the whole sky by one infinite energy, and although 
present in the sky as existing separately, they conduct the 
perpetual revolutions by their solitary wills, and are them¬ 
selves unmingled with sensation and coexist with the gods 
of the realm of Mind. 

It is proper, nevertheless, to examine the present question 
thoroughly. I state the proposition accordingly, that the 
images of the gods which are visible (in the sky) are from 
the divine models in the realm of Mind, and are engendered 
around them;f and having come into existence they are es¬ 
tablished in these absolutely,! and being extended to them, 
they have the likeness which has been produced from them. 
They are likewise wrought into another arrangement after 
a different manner. They are held here in connection with 
those models in one stable union, and the divine spiritual 
forms, which are present with the visible bodies of the gods, 
exist separately before them, but their noetic models un¬ 
mingled and super-celestial remain permanently by them¬ 
selves, all as one in their everlasting exaltation. 

There is, therefore, the common indissoluble bond with 
reference to spiritual energies, but there is one also in the 
common participations of forms, since nothing separates 
these, and there is nothing intervening between them. 
Besides, the non-material and incorporeal essence, being 

*See Chapter VIII. 

f Damaskios remarks that “the Divine Intelligence which encom¬ 
passes all things after the manner of models, brings them forth from 
itself as likenesses.” 

+That is, all are brought back to their source and rooted in their 
cause. 



72 


ONE COMMON ESSENCE 


neither parted by spaces nor by subject-bodies, nor marked 
off by delineations into separate parts, comes together at once, 
and coalesces into an absolute identity. The issuing forth of 
all from the One, the returning again into the One, and the 
absolute rule of the One in everything effect the communion 
of the gods themselves in the Cosmic world, with those that 
pre-exist in the realm of Mind. 

Moreover, the conversion of the secondary to the superior 
spiritual beings and the bestowing of the same essence and 
power from the primary to the secondary gods, holds their 
association indissoluble in one. In regard to things of an¬ 
other quality, as for example, soul and body, and those of un¬ 
like kinds, such as material forms, and also of substances 
which are in some other way separated from each other, the 
natural union, which exists between them both, originates 
from the Powers above and is cast off in consequence of the 
limited periods of time. However far we may ascend in re¬ 
gard to the height and the unchangeable sameness of the di¬ 
vinities, who are first as to form and essence, and raise our¬ 
selves from imperfect beings to perfect, by this much the more 
do we find the union which is sempiternal, and likewise behold 
the self which is principle and dominant,* possessing diver¬ 
sity and multitude around itself and in itself. 

Inasmuch as the gods are all arranged as absolutely one, 
the primary and secondary races, even the many that are self- 
existent with them, preside together over the universe as one, 
everything in them is one, and the first, the intermediate and 
lowest races coexist as the One itself. Hence, in respect to 
these, it is of no use to enquire whence the One is brought into 
reciprocal relations with them all, for the self-same essence 
that is indeed in them is the one of their own substance.! 

*In other words, this atman , or self, is at once all-receptive and 
all-procreative, as having the joint powers of procreation and production. 

fWe are thus brought to the central principle of the ancient 
philosophy and worship; that the many divinities are in essence the 
One Sole Deity, and comprised in the Paternal Cause of the Universe. 
The Orphic Carmen in the same way inculcated that all the gods and 
both the sexes are included in the same Zeus. They are attributes, 
or qualities, of the One, personalities rather than individuals. 



MODES OF DISTINGUISHING 


73 


The secondary races not only remain together in the unity of 
the primary divinities, hut the primary gods bestow upon the 
secondary races the oneness from themselves, and they all 
maintain the common bond of an indissoluble relationship to 
one another. 

From the same cause, moreover, the gods that are entirely 
incorporeal are united with the gods (in the sky) that have 
bodies and are perceptible to the senses. For the gods that 
are visible are really outside of bodies, and therefore are in 
the world of Mind; and those of the world of Mind, through 
their unconditioned unity, encompass the visible divinities 
within their own substance, and both are established by a 
common union and a single energy. In like manner, also, this 
is characteristic of the cause and arrangement of the gods, 
and for this reason this very oneness of them all extends from 
above to the very last in the order of divine beings. Sup¬ 
pose, however, that this seems to be a statement to be doubted, 
the contrary supposition, that there is nothing of the kind, 
would be matter of wonderment. 

So much may be declared in regard to the bond which 
unites the gods, that are established in a manner perceptible 
to the senses, with the gods of the world of Mind. 

OTHER MODES OF DISTINGUISHING 

After this, however, thou takest up again the very ques¬ 
tions in regard to which the things which have been stated 
already will suffice amply for a solution. Since, however, as 
the saying is, it is necessary to tell and examine often the 
things which are beautiful, we will not pass these matters by 
as having received sufficient answer, but by pounding away 
repeatedly with arguments we may perhaps get out of them 
all some complete and important benefit in true knowledge. 
For thou art still in doubt, as the question shows: “The gods 
that are visible (in the sky) being included in the same cate¬ 
gory with the invisible, what distinguishes the demons from 
the visible, and likewise the invisible gods?” 

Beginning at this starting point, I will set forth the dif¬ 
ference. It is because the gods in the sky are united with the 


74 


DIFFERENCES 


gods in the world of Mind, and have the same idea or principle 
of existence with them; but the demons are far distant from 
them in essence, and scarcely compare with them in any re¬ 
semblance. On this account they are distinct from the visible 
divinities, while they differ from the invisible gods in regard 
to the difference of their peculiar invisibility. For the de¬ 
mons are indeed imperceptible to sight, and in no way to be 
apprehended by a sense; but the gods are beyond the scope of 
the knowledge and perception incident to the realm of matter. 
Because they are in these respects unknowable and invisible, 
they are so named, or it may be in a sense very different in 
respect to the demons that they are described as invisible. 
What, then, do the invisible gods have, so far as they are in¬ 
visible, which is superior to the gods that are seen in the 
sky? Nothing at all. For the divine quality, whatever it may 
be, and whatever allotment it may have, possesses the same 
power and dominion over all subordinate things. Even if they 
were visible they would not be subordinate to the invisible de¬ 
mons, and though they were to belong to the Earth, they would 
reign over the demons of the air. For neither the place nor 
the part of the world that may receive it, makes any change 
in the Supreme authority of the gods; but the entire essence 
of the gods, indivisible and unchangeable, which all the in¬ 
ferior races in the order of nature revere in like manner, re¬ 
mains everywhere the same. 

Setting out from the same point of beginning, we also find 
another difference between them. For the visible and invisi¬ 
ble gods concentrate in themselves the whole government of 
existing affairs, both in regard to the sky and world, and in re¬ 
lation to the entire invisible forces of the universe. But those 
that are allotted to authority among the demons, extending it 
over certain prescribed regions of the world, govern these, 
and themselves likewise have an incomplete form of essence 
and power. They are even in some manner akin and insepara¬ 
ble from those that are governed by them. 

The gods, however, even those that go upon bodies as their 
vehicles, are separated and diverse from these in all respects. 
Hence the supervising of the bodies brings no specific lessen- 


CLASSIFICATION 


ing of rank to those to whom the body is subject; it is en¬ 
compassed by the superior essence, and is turned back to it, 
and is no obstacle to it. But on the other hand, the close 
affiliation to the generative nature and the imperfection en¬ 
suing by it, give the demons necessarily an inferior destiny. 
In short, the divine race is predominant and takes precedence 
in the general arrangement among existing things; but the 
demonian order is ministrant, receiving whatever directions 
the gods may give, and responding promptly by own effort, 
in regard to whatever the gods contemplate, will and com¬ 
mand. 

Hence the gods are freed from the forces which incline 
downward to the realm of generated existence, but the de¬ 
mons are not wholly purified from these. 

So much, therefore, we have subjoined in regard to this 
solution of the problem, and we think that from the former 
and the present arguments the matter will become better 
known. 


CLASSIFICATION REJECTED 

For the reasons which we have before stated, the classifi¬ 
cation of passive and impassive which thou makest, should 
be rejected as not being suitable for any of the superior races, 
on account of the causes which we formerly mentioned. In¬ 
deed it deserves to be overturned, because it argues from the 
Sacred Dramas that “they are impressionable.” What Holy 
Rite, and what act of worship performed according to the 
Sacerdotal Regulations, is accomplished through a passive 
condition, or effects any satisfying of passive conditions? 
Was it not ordained from the beginning, according to the 
ordinances* of the gods and likewise intelligently? The Rite 
both copies the order of the gods, both that of the gods of the 
world of Mind and that of the gods in the sky, and contains 
the eternal metres of things that are, and wonderful spectacles 

*The older laws of the Athenians were called thesmd as being or¬ 
dained by the gods, or rather the priests. The laws of Drako were 
thesmoi, those of Solon nomoi or regulations. 



76 


THE DEEPER KNOWLEDGE 


which were sent down from the Creator (Demiurgus) and 
Father of All, by which also the things of Silence are repre¬ 
sented by arcane symbols, the things without form are held 
firmly in forms, the things which are superior to any like¬ 
ness are represented unshapen, and everything is accom¬ 
plished by a sole Divine Cause, which is so far remote from 
passive conditions that no reasoning faculty can reach to it. 

This fact, therefore, I suppose, becomes the cause why 
many turn away to the multitude of projects. For men who 
are unable to acquire the deeper knowledge of the reasonings 
themselves, yet who imagine themselves able, are entirely 
carried away by their own peculiar human emotions, and form 
their judgment of matters relating to the gods from things 
incident to themselves. Hence they err in two ways: because 
they fail of the true concept of divine things; and because 
when they miss these, they drag their notions of these down 
to the level of human emotions themselves.* Nevertheless, it 
ought not to be supposed that the things which are performed 
alike to gods and human beings,—such as acts of homage, 
salutations, offerings, first-fruits, are to be regarded as after 
the same plan of action in both cases; but that each is estab¬ 
lished apart from the other with regard to the distinction of 
being more honorable—the one venerated as being for the 
gods and the other held in low esteem as relating to human 
concerns. Thus is given a completeness to passive conditions, 
both of those doing homage and those to whom it is rendered, 
for they are human and of a corporeal nature; but honor is 
to be bestowed unstintingly upon the operation of the others, 
as being performed through unchanging admiration and a 
reverent condition of mind, because they are rendered to the 
gods. 

*Damaskios remarks, that “we discourse after the manner of men 
respecting principles that are extolled as divine.” 




V 

THE SUPERIOR RACES AND THEIR 
MANIFESTATIONS 




I 


























t 











PART IT 


CHAPTER V 

THE SUPERIOR RACES AND THEIR MANIFESTA¬ 
TIONS 

DEMONS AND HALF-GODS DIVERSE IN ESSENCE 

This it now becomes necessary to describe to tbee: “in what 
a demon differs from a hero or half-god and a soul, whether in 
essence, in power, or in energy.’’ 

I say accordingly, that demons are produced by the genera¬ 
tive and creative powers of the gods, in the furthest extreme 
of emanation and the last divisions: but that the heroes or half¬ 
gods have their origin by the forces of life in the gods; and 
that the superior and highest in rank of the souls are brought 
to completeness and distinguished from these forces. 

The nature of the demons and half-gods being thus derived 
from different sources, their essence is of necessity different. 
Thus that of the demons is effective of purposes, bringing to 
maturity the natures about the world, and exercising guardian¬ 
ship individually over those coming into existence.* That of 
the heroes is life-sustaining, promotive of the reasoning fac¬ 
ulty, and directive of souls. 

The powers likewise may be defined accordingly. Those of 


*Plato— Republic, X, Ch. 15. “This is the beginning of another 
period for men of mortal race. The demon will not receive yon as having 
been allotted to him, but you will choose the demon; the cause is in 
him who makes the choice.” 


79 




8Q 


THE EGYPTIAN MYSTERIES 


the demons pertain to coming into existence and also to the 
oversight of the souls and of the connection of the souls with 
the bodies. It is also proper to assign to the heroes powers 
life-imparting, directive of human beings, and setting free 
from the nativity. 


THE ENERGIES 

It follows now that their energies shouldbe explained. Those 
of the demons may be described as being employed around the 
world and as extending generally among the things accom¬ 
plished by themselves; but those of the heroes not only as not 
extending so far, but as being engaged with the distribution 
of the souls. So, therefore these being explained, the Soul is 
next, and ranks as the end of the series of divine beings. Hav¬ 
ing received from these two races a specific allotment of 
powers, it both augments the apportionment by other more 
abundant additions from itself, and likewise projects from it¬ 
self at one time various forms and principles of life which are 
entirely different, and at another time still others. Thus mak¬ 
ing use of different lives and ideals according to each region of 
the world, it is united with those that it likes, and draws away 
from those from which it may wish to be separate, becoming 
assimilated to all, and separated from them by otherness. In 
this way, choosing principles akin both to the things that are 
sempersistent and to those that come into existence in time, it 
allies itself to the gods by harmonies of essence and power 
other than those by which the demons and half-gods are like¬ 
wise entwined with them. Though possessing in a less degree 
than they the everlasting condition of similar life and energy, 
nevertheless, through the good will of the gods and the lumi¬ 
nance imparted by their light, it often goes higher and is ex¬ 
alted to a higher rank, even to that of angels. It, then, remains 
no longer in the limitations of the psyclial condition, but is de¬ 
veloped completely through its whole substance into an angelic 
soul and an uncontaminate life Hence, manifestly, the Soul 
seems to contain in itself manifold essences, different rational 
qualities, and all manner of idealities. If, however, we must 


APPARITIONS 


81 


speak the honest truth, the contingency exists, that it is always 
limited in reference to one particular thing; yet being in com¬ 
munication with the Causes it is at different times allied to dif¬ 
ferent ones. 

So great, therefore, being the differences among them in all 
these respects, it is no longer worth while to dispute in regard 
to the particular thing which is the cause of difference among 
them. Whatsoever nature they every one have, by that they 
are to be distinguished from the others. So far also, as they 
form one common society, to such an extent their common 
quality may be contemplated; for in this way it will be possible 
to comprehend without mistake, and to define distinctly the 
view to be entertained of the whole subject. 


EPIPHANIES OR “APPARITIONS” 

Let us now proceed to the Epiphanies or apparitions 
(which are seen at the Initiations). What is the difference in 
them? For thou puttest the question: “What is the token (at 
the Sacred Rites) of the presence of a god, an angel or an arch¬ 
angel, or a demon, or of some archon, or a soul?”* 

I will, therefore, in a single statement lay down the proposi¬ 
tion that the apparitions are in accord with their essences, 
powers and energies. For such as they are as such do they 
manifest themselves to those who are making the invocations; 
and they not only exhibit energies and forms which are char- 


*Scutellius enumerates nine classes of spiritual beings, namely: 1. 
Invisible Gods; 2. Visible Gods of the Sky; 3. Archangels; 4. Angels; 
5. Demons; 6. Leaders; 7. Princes; 8. Heroes or Demi-gods; 9. 
Souls. Paul in his epistle to the Ephesians enumerates the following: 
I. Princes; 2. Authorities; 3. Kosmokrators or princes of the Cos¬ 
mos; 4. Spiritual essences in the super-celestial spheres. Damaskios 
enumerates six orders in the Chaldean Categories, as follows: 1. Gods 
that are purely mind; 2. The Gods subsisting before all subordinate 
dominion; 3. Rulers; 4. Archangels; 5. Divinities that are confined 
to no specific place or service; 6. Divinities or geniuses with specific 
duties. 



MANIFESTATIONS 


£2 


ucteristic of themselves, but they likewise display their own 
particular tokens. In order, however, to draw the distinctions 
minutely, this is the explanation: The spectral forms of the 
gods are uniform; those of the demons are diversified; 
those of the angels are more simple in appearance than those 
belonging to the demons, but inferior to those of the gods; 
those of the archangels approach nearer to the divine Causes; 
those of the archons—if those that have charge of the sublu¬ 
nary elements seem to thee to be the lords of the world*—will 
be diversified but arranged in proper order; but if they are 
princes of the region of Matter, they will not only be more 
diversified but much more imperfect than the others; and those 
of the souls will appear in every kind of style. 

In the (Epoptic) Vision the figures of the gods shine bril¬ 
liantly ;f those of the archangels are awe-inspiring and yet 
gentle; those of the angels are milder; those of the demons are 
alarming. Those of the half-gods, although these are left out 
in your question, yet there should be an answer for the sake of 
the truth because they are more gentle than those of the de¬ 
mons. Those of the archons are terrifying to the Beholders,f 


* These, the Kosmokrators, are supposed by Thomas Taylor to be 
the rulers of the planets. The Assyrians and Chaldasans enumerated 
nine distinct orders—three Triads of three classes each. The Arch¬ 
angels correspond to the seven Amshaspands of the Zoroastrian cate¬ 
gory; and the archons of the sphere of Matter appear to have been 
often regarded as evil potencies. The ancients, however, did not always 
distinguish good and evil quite as the moderns with their ethical stand¬ 
ards. 


fProklos following Iamblichus gives this description: “In all the 
Perfective Bites and Mysteries, the gods project many shapes of them¬ 
selves, and display many changing figures; there will be a formless 
luminance radiating from them; then again it will be represented in 
a human form, and again it will go into some different shape.” Some 
of the figures were empousae and not gods, and excited alarm; others 
were attractive, and others encouraged. 

}.The “Beholders,” epoptoe or seers, were the individuals engaged 
in being initiated, or “perfected.” We have preserved this term uni¬ 
formly to avoid confusing readers. 



PECULIARITIES 


83 


if they are the archons of the universe; and hurtful and dis¬ 
tressing, if they are of the realm of Matter. The figures of the 
Souls are similar to those of the half-gods except that they are 
inferior to them. 

Moreover, the figures of the gods in regard to size, aspect, 
external appearance and everything around them, are abso¬ 
lutely unchangeable. Those of the archangels are very near 
to those of the gods in these respects, but come short of being 
actually the same. Those of the angels are inferior to these, 
but are unchangeable. Those of the demons are seen in dif¬ 
ferent shapes and appear great and small at different times; 
but the manifestations are the same. Those of the archons 
who are rulers are unchangeable, but the apparitions of those 
that belong to the realm of Matter are apt to change into in¬ 
numerable forms. Those of the half-gods are like those of the 
demons, and those of the souls conform in no small degree to 
changeableness, peculiar to the demons. 

Further still, to the gods there pertain order and tranquil¬ 
lity ; and with the figures of the archangels there exists a dra¬ 
matic representation of order and quietude. With the angels 
there is present the disposition for order and peacefulness, but 
they are not free from motion. The figures of the demons are 
accompanied by tumult and disorder. With those of the ar¬ 
chons there are objects to be seen analogous to each class 
which we have already mentioned: those of the realm of Mat¬ 
ter being borne along tumultuously. Those of the half-gods 
are constantly in motion and are never exempt from change, 
and those of the Souls resemble the figures of half-gods, but at 
the same time are inferior to them. 

With these peculiarities there flashes out from the gods 
Beauty which seems inconceivable, holding the Beholders fixed 
with wonder, imparting to them an unutterable gladness, dis¬ 
playing itself to view with ineffable symmetry, and carrying 
off the palm from other forms of comeliness. The glorious 
views of the archangels have themselves very great beauty, 
but it is by no means ineffable and admirable as that of the 
gods. Those of the angels partake in a degree of the beauty 
which they receive from the archangels. 


84 


AT THE RITES 


The spirits at the Autopsia, the demons and half-gods,* 
both of them possess beauty in defined forms; but that of the 
demons is set forth in ways that make their essence distinct, 
and that of the half-gods displays a manlike character. The 
figures of the archons are classified by the twofold distinction. 
For those of the one class display a beauty predominant and 
self-originated; and those of the other class exhibit an ingen¬ 
ious mock-representation of a beautiful shape The figures of 
the souls are themselves arranged in definite forms, but these 
are more diverse than is the case with the half-gods, being 
more particularly circumscribed and controlled by a single 
ideal. 

If, however, it is necessary in regard to them all that they 
shall be defined by a common rule, I say that as every one of 
them all is constituted, and as it has its own peculiar nature, 
even so do they all participate of the Absolute Beauty accord¬ 
ing to the existing allotment. 

MANIFESTATIONS AT THE RITES 

Proceeding therefore to other peculiarities of the superior 
races, we will remark that in the Sacred Performances there 
is with the gods an incredible celerity, and although they them¬ 
selves are immutable and steadfast, they shine out swifter 
than mind itself. But with the archangels the swift move- 


*The Greek term “autoptic spirits,” meaning those which appear at 
the “Autopsia,” or Perfective Rite. Mr. Robert Brown, Jr., ably de¬ 
scribes it. The candidates, or Beholders, having passed the preliminary 
discipline as Mystas, are ushered into the Sekos, or chamber of Initiation. 
“Here, deeply excited and agitated by all they have gone through, ready 
to believe anything and everything, in that state of abstinence, which is, 
or is supposed to be, most favorable to the reception of supernatural 
displays, with their minds more or less affected by drugs and their 
whole being permeated with the impression and expectation of a revela¬ 
tion of the more than mortal, they were allowed to see. This is the 
Autopsia, or Personal inspection, the Crown of Mysteries, the Etopteia, 
or Divine Beholding, which was used as a synonym to express the highest 
earthly happiness, and he who enjoyed it became an Epoptes, or Con- 
templator, beyond which this world could afford him nothing .”—Great 
DionysiaJc Myth, VI, ii, 3. Compare also epistle of Paul to the Corin- 
■ thians, XII, 2-4. 



THE PERFECTIVE RITE 


85 


ments are commingled in some way with the dramatic per¬ 
formances. Those of the angels, however, are connected with 
a certain moving impulse and take part no further in a similar 
manner in the Perfective Rite* by way of speaking. 

With the demons there is a show of rapidness in the Per¬ 
formances which is more than genuine. But with the figures 
of the half-gods, there appears a certain grandness in the mo¬ 
tions; nevertheless it is not possible to effect these things, 
which they desire at the Perfective Rite as quickly as it is for 
the demons. In the case of those of the archons, those of the 
former class possessing authority, exhibit performances that 
appear highly creditable; and those of the second class have 
more display, but fall short in regard to results at the end. 
The figures of the souls are seen to be incessantly in motion, 
but feebler than in the case of those of the half-gods. 

In addition to these points, the magnitude of the appari¬ 
tions may be considered. In the case of the gods it is displayed 
to such a degree as sometimes to hide from view the entire sky, 
the sun and the moon, and likewise to make it no longer pos¬ 
sible for the earth to stand firm while they are making their 
descent.! 

When archangels appear, there are certain regions of the 


*Greek, To anoreXsariKov, to apotelestikon, the perfective rite. 
The Romans termed the ceremonies “ Initiations,” as signifying the 
beginning of a new life, while the Greeks regarded it as denoting a 
completing of the Herculean labors of the Soul. The services were 
conducted after the form of a dramatic representation, and Clement 
styled them accordingly, “the Drama of the Mysteries.” The ancient 
Theatre took its rise from these rites, as the Modern Theatre had its 
origin in the Mystery-Plays of the Monks in the Middle Ages. The 
Athenian Theatre was a Temple of Bacchus. 

I The Chaldmn Oracles describe these scenic displays in very similar 
terms: 

“If thou invoked me often, thou wouldst behold what thou desirest: 

For then the concave vault of heaven does not appear, 

The stars shine not, the moonlight wastes away, 

The earth no more stands still; 

All things are to be seen by the flashes of the lightnings.” 



86 


LUMINOSITY 


world set in motion, and a divided luminance goes in advance 
before them. But they themselves according to the magnitude 
of their dominion display also light in correspondence with its 
dimension. The angelic luminosity is very much less, and is 
likewise greatly divided. In the case of the demons them¬ 
selves, it is still more diffused than with the angels, and their 
magnitude is observed to be not always equal. The manifesta¬ 
tion of the half-gods is less than this, but it exhibits more of 
pride of condition. The figures of the archons that are rulers 
of pericosmic forms appear large and indeed of huge dimen¬ 
sions, but those that are distributed over the realm of Matter 
employ more ostentation and false pretending. Those of the 
souls do not all seem equal, and they appear smaller than the 
figures of the half-gods. In short, it is according to the mag¬ 
nitude of the powers in each of the Superior races, according 
to the vastness of the dominion through which they are ex¬ 
tended and in which they exercise authority, and according to 
the due proportion itself, that the magnitude of the manifesta¬ 
tions is graciously exhibited in every one of them. 

After these explanations let us define the characteristics 
, of these images thus individually manifest. In the autoptic 
visions of the gods, the most brilliant spectacles of reality it¬ 
self are to be beheld. They not only shine steadily but they 
are plainly visible as if in organic shapes. The images of the 
archangels present themselves to view genuine and perfect. 
Those of the angels preserve the form itself, but they come 
short in the completeness of distinctive tokens. Those of the 
demons are scarcely perceptible, and those of the half-gods are 
still inferior. Those of the cosmic archons are clear, and those 
of the archons of the realm of Matter are indistinct, but both 
classes seem to be exercising authority. Those of the souls 
appear like mere shadows. 

In like manner, let us explain also, in regard to the lumi¬ 
nosity. The images of the gods glow with abundance of light, 
and those of the archangels are surpassingly luminous.* 

*The Chaldcean Oracles disapprove of invoking these manifestations. 
“Thou shalt not invoke the Autoptic Image of Being, for it is not proper 
for thee to see these things before the body is perfected, or initiated.” 



FIRE 


87 


Those of the angels are resplendent with light, but the demons 
present the appearance of smouldering fire, and the half-gods 
a commingling from many sources. The cosmic archons are 
relatively more pure from such admixture, but those of the 
realm of Matter exhibit a mingling of dissimilar and incon¬ 
gruous elements. The Souls are more distinctly visible from 
many admixtures in the sphere of generated existence, the 
light being supplied only by partial gleams. 

In the same manner we will speak further of the things 
which have been discussed. The Fire of the gods shines bril¬ 
liantly an undivided flame without sound, and it fills all the 
depths of the world like a conflagration, but not after the man¬ 
ner of a worldly occurrence.* The fire of the archangel is un¬ 
broken, but there is to be seen around it a great mass going be¬ 
fore it or following after it. The fire of the angels is disjoined, 
yet it appears in very perfect forms. That of the demons is 
not only circumscribed into still briefer dimensions, and may 
be explained in a word, but it is not worthy to be noticed by 
those who are contemplating spectacle of the superior beings. 
That of the half-gods contain after a manner the same pe¬ 
culiarities, but at the same time it falls short of an exact simi¬ 
larity to that of the demons. That of the archons of the higher 
class is observed to be more glowing; but in the case of those 
belonging to the realm of Matter, it is darker. That of the 
Souls themselves exhibits many divisions and various forms 
mingled together from many of the natures around the world. 

To repeat: The fire of the gods is always stable to the view. 
That of the archangels is mild; that of the angels is in constant 
motion; that of the demons is unstable; that of the heroes is 
for the most part in swift motion; that of the archons of the 
first class is mild, but that of those of the lower order is full of 


*The divine essence was anciently described in every religion as fire, 
and so the “ eternal fire” was preserved in temples and on altars, as its 
symbol. Hence, the Clialdcean Oracle commands: “When thou shalt 
behold the Very Holy Fire without form, shining in flashes down into 
the depths of the world, then listen to the Voice of the Fire.” Zoroaster 
at the Altar and Moses on Mount Sinai (Deuteronomy IV, 4) are de¬ 
scribed as hearing the Voice of the Supreme Being from such a source.. 



88 THE SPHERE OF MATTER 

fluctuation. That of the souls changes with innumerable mo¬ 
tions. 


THE SUPERIOR RACES AND MATTER 

Nevertheless, that which operates to purify the souls (from 
impurity incident in the realm of generated existence) is com¬ 
plete in the gods, but is simply of an exalting character in the 
archangels. The angels only loosen the bonds which fasten 
them to the sphere of matter. Demons draw them into the 
realm of nature,* and the half-gods bring them down into the 
province of the operations of the senses. The archons either 
entrust them with the charge of things pertaining to the cosmic 
world, or with the dominion of those belonging to the realm of 
matter, as the case may be. Souls, when they appear to the 
Beholders, attract in some manner downward to the sphere of 
generated existence. 

And, further, this fact is to be kept in view: that every¬ 
thing of the visible likeness that is pure and stable thou shouldst 
attribute to the Superior Races. Whatever of them is very 
brilliant and firmly fixed in itself, ascribe to the gods. What¬ 
ever is luminous and nevertheless exists as by something else 
than itself, impute to the archangels; and whatever remains 
in a different form assign to the angels. Whatever is borne 
along as by a breeze and is not stably fixed, but is permeated 
by alien natures, all which is conformable to the inferior or¬ 
ders, is to be credited to some foreign source. 

This classification, however, may also be made according 
to the difference of the commingling. For with the demons 
emanations from the planetary worlds are mingled and are 
borne along unsteadily by the motion of the astral world. 
With the half-gods, groups of spirits belonging to the depart¬ 
ment of generated life are again mixed up around which they 


*Minutius Felix remarks that “the demons bear downward by heavy 
weight, and turn from God to material conditions.” The Chaldcean Oracle 
also says: “When bewitching (magnetizing) souls they always draw 
them away from the Sacred Rites.” Much that is considered spiritual, 
and even divine influence, is of this character. 



BENEFITS 


89 


are also themselves constantly in motion. The cosmic archons 
likewise remain exhibiting the cosmic character which they 
possess; but those archons that belong to the realm of mat¬ 
ter are filled with exhalations of the material region. 
Souls are infected with extraordinary defilements and 
alien spirits. With these accompaniments each of these races 
exhibits itself at the epiphanies. 

To thee it will be no unimportant evidence that on these 
occasions there is in the case of the gods a consuming of mat¬ 
ter all at once as by lightning. With the archangels it is de¬ 
stroyed in a short time. In the case of the angels there is a 
loosening and leading away from it. With the demons there 
is an arranging of it in an orderly manner. With the half¬ 
gods it is to be observed that they become adapted to it in due 
measures and give careful attention to it ingeniously. The 
archons that rule the planetary worlds are placed with it as 
though they were superior, and so shine forth as from them¬ 
selves ; but those of the realm of matter exhibit themselves as 
entirely filled up from matter. As for the souls, those also, 
that are pure manifest themselves outside of matter, but those 
of the opposite character are encompassed by it. 

BENEFITS DERIVED FROM INITIATION 

Moreover, the benefits acquired from the manifestations, 
are neither all alike, nor do they have the same fruits.* The 
advent of the god imparts to us health of body, virtue of soul, 
purity of mind, and indeed, to speak to the point, the leading 
of everything in us upward to its own first principles. It not 
only takes away the cold and destructive quality in us, but it 
augments the vital warmth and makes it more potent and pre¬ 
dominant. It likewise brings everything into accord with the 
soul and mind. The light not only shines in the mental con¬ 
stitution, but it also exhibits that which is not body as body 
to the eyes of the soul through those of the body. 


*The Chaldcean Oracles have this declaration: “From those de¬ 
scending from the Empyreal regions the soul obtains the soul-nourish¬ 
ing flower.” 




90 


ADVANTAGES 


The coming of the archangels likewise brings the same ben¬ 
efits, but it does not give them at all times, nor to all persons, 
nor such as are sufficient, or complete, or that may not be taken 
away; nor does the light shine in a manner equal to what is 
beheld at the manifestations of the gods. The presence of the 
angels dispenses benefits as if making a distribution of them, 
and the energy through which it is manifested comes far short 
of including in itself a perfect light. That of the demons 
weighs down the body and chastens it with diseases, drags 
down the soul into' the realm of nature, and also fails to re¬ 
move from bodies the sensibilitv born with bodies, detains in 
this region those who were hastening toward the fire, and does 
not set free from the bonds of Fate. The appearing of the 
half-gods is similar in various respects to that of the demons, 
but it differs in this respect, that it arouses the individual to 
noble and important deeds. The display of the cosmic archons 
at the autopsia imparts advantages of a general character and 
everything pertaining to the business of life; and that of the 
archons of the realm of matter extends benefits incident to the 
sphere of matter, and such works as pertain to the earth. 
Still further, moreover, the Vision of the Souls that are uncon¬ 
taminate and established in the order of angels is elevating in 
its influence and salutary to the soul. It likewise imparts a 
sacred hope and bestows those benefits to which a sacred hope 
aspires. But the Vision of Souls of a different quality pro¬ 
duces a tendency downward into the sphere of generated exist¬ 
ence, corrupts the fruits of hope, and fills the Beholders with 
Perturbations that nail them fast to corporeal conditions. 


VI 

THE ORDER EXHIBITED AT THE RITES 







































CHAPTER VI 


THE ORDER EXHIBITED AT THE BITES 

Besides, there takes place at the Autopsies an exhibition 
of the order which those that are beheld, carefully maintain, 
namely: 

That of the gods, having gods or angels around them. 

That of the archangels, having angels either that precede 
them, keep in line with them, or follow after; or else being ac¬ 
companied by another company of angels acting as an escort. 

That of the angels exhibiting the peculiar operations of the 
order to which they have attained. 

That of the good demons presenting for contemplation 
their own works and the benefits which they bestow. 

That of the avenging demons displaying the forms of 
vengeance. 

That of other evil demons encompassed by hurtful, blood¬ 
sucking and fierce wild beasts.* 

That of the archons (of the cosmos) exhibiting along with 
themselves certain regions of the universe. 

That of the other class of archons attracting the disorder 
and discord of the realm of matter. 

That of a soul that is entire and not held fast in a specific 
form; it is beheld around the whole cosmic region as a form¬ 
less fire, indicative of the Soul of the World, entire, one, undi¬ 
vided and without form. 

That of the purified soul; the glowing shape is seen, the 

*“ Sometimes,” says Potter, “terrible apparitions astonished the 
trembling spectators” at the Perfective Rites. This was the case every¬ 
where. In the Chaldcean Oracles mention is made of these direful crea¬ 
tures. They are called “dogs of the. earth.” “Thy vessel (the body) 
the chthonian beasts shall make their home.” This implies obsession 
and evil influences from the spiritual world. 



94 


THE EGYPTIAN MYSTERIES 


fire pure and without mixture. Then are seen its innermost 
luminance, and the form pure and steady; and it follows after 
the upward leading guide rejoicing with hearty good will and 
itself by its operations showing its proper rank. 

The soul, however, that bows, carries along with it the sym¬ 
bols of bonds and punishments, and is not only weighed down 
by groups of spirits belonging to the realm of matter, but it is 
also held fast by the anomalous disorders incident to that 
realm, and there are also seen demons of the generative order 
placing their authority directly before it. 

In short all these races make their respective orders duly 
distinguishable, and they show at once the regions which have 
fallen to them, and the allotments in which they abide. Those 
that are of the air display aerial fire; the earthly ones a chthon- 
ian and darker light, and the celestials a more splendid lumi¬ 
nance. All these races are distributed in these three regions 
(the earth, air and superior heaven) in the threefold order of 
beginning, intermediary and last; those of the gods displaying 
the highest and purest causes pertaining to this threefold 
order; those of the angels being reckoned from the archangels; 
those of the demons being manifest as attendant upon these 
and those of the half-gods in like manner ministrant—not in¬ 
deed after the same services as the demons, but after other 
and different ways of their own. Those of the archons have 
the allotment which is set apart to them; to one class the su¬ 
perintendence of the cosmic world and to the other that of the 
realm of matter. Those of the souls are classed as the last of 
the superior races. 

Hence they all indicate their places by themselves; the 
first classes having the first; the second class the second, and 
the third class the third, and the others are arranged as be¬ 
longing to some of these. 

OTHER PHENOMENA AT THE RITES 

Meanwhile, the gods beam forth light to such a degree of 
thinness that the bodily eyes are not able to sustain it, but are 
affected in the same way that fishes are when they are drawn 
from a muddy and thick fluid into rare and transparent air. 


PHENOMENA 


95 


For the men, the Beholders of the Divine Fire not being able 
to breathe because of the thinness of the fire, become enfeebled 
as they come to the sight, and are excluded from natural respi¬ 
ration. Archangels also give forth a luminant atmosphere 
which is not endurable for breathing; yet they neither shine 
with the same pure light, nor are they as overpowering as the 
gods their superiors. The presence of the angels makes the 
temperature of the air endurable, so that it is possible for the 
theurgic priests to approach them. In the case of the demons 
there is nothing to affect the air, and in consequence the at¬ 
mosphere around them does not become more tenuous; a lumi¬ 
nosity does not precede them, in which their form might be¬ 
come visible from being taken and fixed by the air, and there 
occurs no radiation around them. In the case of the half-gods, 
certain parts of the earth are moved as by an earthquake, and 
noises echo around; but the air does not become at all thinner, 
or unsuitable for the theurgic priests, so as to render it impos¬ 
sible for them to endure it. In regard to the archons, whether 
those of the cosmic worlds or those that belong to the realm 
of matter, an assemblage of many luminous apparitions, hard 
to endure, surrounds them; but there occurs no attenuation of 
the air, such as is incident to the supramundane region, or to 
the Zodiacal signs on high.* But with the manifestations of 
the souls the air is evidently affiliated more closely, and being 
united to them receives in itself their limitations. 

ACQUIREMENTS FROM THE SUPERIOR RACES 

Accordingly, at the last stage, when the gods appear, the 
dispositions of soul of those who are invoking them, realize a 
thorough removing of passive conditions and the transcendent 
perfection, and not only the energy superior in every respect, 
but they also participate in divine love and a tranquillity of 
mind, almost beyond estimation. When the archangels are be¬ 
held, these dispositions acquire a pure constancy of condition, 


*The Supreme elements, aKpa GToixeia, are the signs of the 
zodiac, which constituted an important feature in theurgy as allied to 
astrology. 



96 


ACQUIREMENTS 


spiritual insight and stable power. At the coming of the 
angels into view, they receive an allotment of wisdom and 
truth, and likewise of pure excellence, sure knowledge and 
order in harmony with these bestowments. But when the de¬ 
mons are contemplated the tendencies take on eager desire in¬ 
cident to the sphere of generated nature, and likewise not only 
acquire zeal for the completing of the Performances according 
to allotment of such exercises. If there is a view of the half¬ 
gods, then they are not only borne away by other such impres¬ 
sions, but also share in many anxieties of a character relating 
to a communion of souls. But when the arclions are brought 
within purview, then movements are set up in the soul, cosmic 
or such as pertain to the realm of matter, as the case may be. 
And with the visions of the souls, there are brought into ac¬ 
tivity the generative appetites and natural solicitude as re¬ 
gards the care of the bodies and such other matters as relate 
to these. 

In connection with these things, the apparition of the gods 
imparts sincerity and power, and likewise success in under¬ 
takings, and also gifts the greatest benefits; and at the appear¬ 
ing of the others everything is bestowed abundantly as it may 
be consistent with the rank of the several orders. For ex¬ 
ample that of the archangels, gives the perception of what is 
true, not simply in regard to all things collectively but def¬ 
initely in relation to specific matters, and this not at all times 
but occasionally—not indefinitely to all or everywhere, but 
singly in a particular manner or to some special purposes. In 
short it does not confer power in like manner neither upon all, 
nor at all times, nor everywhere, but only sometimes and in 
some particular way. At the appearing of the angels, there 
are still narrower limitations than these in the circuit in the 
bestowing of benefits. The coming of the demons into view 
does not impart gifts good to the soul but either those of the 
body or which relate to the body. These they dispense wher¬ 
ever the order of the universe permits. According to the same 
conditions, the presence of the lialf-gods imparts benefits of 
the second and third order, aiming to acquire supervision of 
the entire polity of souls, but those of the earth and those of 


BOASTFUL SPEECH 


97 


the cosmic realm. At the manifestation of the archons, the 
cosmic and the other class, the former confer blessings of a 
cosmic nature and those of this life; but those of the inferior 
rank bring out not a few advantages incident to the realm of 
matter, they exhibit to the Beholders things which contribute 
to the welfare of human life. 

Thus we have set forth particularly the boons received 
from these superior races according to the respective order 
of every one, and have likewise made a complete answer to 
what thou hast asked in regard to matters of importance in re¬ 
lation to their appearings to view. So much, then, let us set 
forth respecting these subjects. 

BOASTFUL SPEECH AND DECEPTIVE IMAGES 

The matter, however, which thou hast brought to us for a 
decisive solution respecting these superior races, whether as 
thy own opinion or whether as what thou hast heard from 
others, is neither correct nor rightly expressed. Thou sayest: 
“ It is a common thing for the gods and demons alike, and with 
all the Superior races, to speak boastfully, and to project an 
unreal image into view.” 

Such is not the fact as thou supposest. For a god, an 
angel, and a good demon (when they appear at the Rites) give 
instruction freely to human beings, in regard to their own 
essence, but never in addition, make use in their teachings, of 
any expression greater than their transcendent power or in¬ 
herent good qualities. For truth is essentially coexistent with 
the gods as light is coexistent with the Sun. At the same time 
we affirm that a God is in no want of excellence or any virtue 
which can be added to him through words. Besides the angels 
and demons always receive truth beforehand from the gods; # 
hence they never say anything else than this. Being every 
one of them perfect in their essence, it is not possible to add 
anything more to it by praising. 

When, therefore, does the untruthful act of “speaking 


*I)amaskios also declares that “a general distribution takes place 
from the One Origin of all things, and Plato calls this, the Truth.” 



98 


COUNTERFEITS 


boastfully” mentioned by thee, take place? When there oc¬ 
curs some errancy in the theurgic technique, and the images 
which ought to be at the Autopsia are not, but others of a dif¬ 
ferent kind are encountered, then the inferior races assume 
the guise of the more venerable orders, and pretend to be the 
very ones which they are counterfeiting;* and in such cases 
they abandon themselves to boastful speeches and pretensions 
of power which they do not possess. For I think that if any¬ 
thing spurious grows out like an excrescence from the first 
beginning, there will a great mass of falsehood flow forth from 
the perversion. It is necessary, therefore, for the priests to 
learn this thoroughly from the entire arrangement among the 
apparitions, and being on their guard against this, they can 
detect and reject the misleading assumptions of these pre¬ 
tenders as not being spirits that are good and true. 

It is not proper in the faithful judging of things to bring 
forward conspicuously the errors. In the case of other 
sciences or arts we do not pass judgment from the failures 
that may have occurred in them. Things, therefore, which 
through inexpertness in evocation are hardly ever performed 
quite successfully in ten thousand representations thou 
sliouldst not characterize from the untoward incidents, but 
shouldest instead bring to notice something different in re¬ 
spect to them. For though the performances at the self-re¬ 
vealing display! are such failures as thou sayest, boastful and 
false, those of the true adepts around the Fire are both gen¬ 
uine and true. For as in regard to everything else, the ruling 
powers begin first by themselves and furnish to. themselves 
that which they bestow to others—as for example, in essence, 
in life, in action—so also supplying the truth abundantly to all 
beings, they are true first of all in respect to themselves and 


* Emanuel Swedenborg, in his Memoirs and Spiritual Diary, de¬ 
scribes spirits of this character. .<> 

f Greek, avroeaves SeigiGos. Perhaps this refers to the fact 
also that at the final vision witnessed at the Perfective Rite, or Autop¬ 
sia, the Beholder was revealed to himself in the impression which it gave 
him. Certainly Plato and Alkibiades regarded it with different senti¬ 
ments. 



PHANTASMA 


90 


at the very outset show their own essence to the Beholders. 
Hence, likewise, they exhibit the Autoptic fire to the theurgic 
priests. For it is not the operation of heat to freeze, nor of 
light to make dark or to hide anything from view, nor in any¬ 
thing else the function of which is to accomplish a particular 
thing, is there the power to perform some contrary operation 
at the same time. But on the other hand those that are not of 
that nature and are contrary to them in essence are able to 
receive these contrary impulses, or are naturally disposed to 
fall into evil. 

We say the same things now in regard to phantasms, or 
apparitions.* For if these are not themselves genuine, but 
others of the kind are so, that really exist, they certainly will 
not be among the self-revealing spirits, but are of the kind that 
display themselves ostentatiously as genuine. These partici¬ 
pate in deception and falsehood after the manner of the forms 
that appear in mirrors; and they thus attract the understand¬ 
ing to no good purpose, in regard to matters which never will 
be true of the superior races but will be among fraudulent 
deceptions. For the counterfeit of that which really is, and 
that also which resembles it faintly, as well as that which has 
become a source of deception, are characteristic of the races 
that are genuine and distinct to the view. On the other hand 
the gods and those that come after the gods reveal true like¬ 
nesses of themselves, but never project apparitions such as 
are formed in water or in mirrors. Why should they exhibit 
' these phantasms? Would it be to bring evidence of their own 
essence and power? 


*Professor Taylor Lewis defines (fravTaffpa (phantasma) as sig¬ 
nifying an apparition. Chrysippos, the philosopher, gives the following 
meanings: $ avraaia , phantasm, imagination which leads to con¬ 
templation of the Cause or origin; tyavTaarov , phantaston, something 
to impress the imagination; favTaffTucov, phantastikon, a fancy or vain 
impulse from the mind proceeding from nothing truly imaginable; 
(fiavTaepa, phantasma, a phantom to which we are drawn by fanci¬ 
ful attraction. Liddell and Scott would define a phantasm as an opinion 
presented from sensation; phantaston, as something leading to such 
opinion; phantastikon . as the faculty.of such presentation; and phan¬ 
tasma, as an image presented to the mind by an object. 



100 


TKUE INSTITUTIONS 


On tlie contrary these things are not at all necessary. They 
become a source of error and deception to those who believe, 
and they draw away the Beholders from the genuine knowl¬ 
edge of the gods. What useful thing do tliey bestow on those 
who are contemplating these things in the epoptic vision! 
What profit can be derived from that which is false! Yet un¬ 
less divinity has this nature will it project a phantasm from 
itself! How possibly can a race that is stable and firmly es¬ 
tablished in itself and that is the source of essence and that 
which is genuine, create in an alien seat, a deceptive counter¬ 
feit from itself! By no means, certainly, does a god either 
transform himself into phantasms or project them from him¬ 
self into other things, but he causes to shine forth from him¬ 
self true intuitions in the true moral nature of the souls. Ac¬ 
cording to these facts, they also who accompany the gods are 
zealous in regard to the genuineness of the gods that appear 
at the Autopsias. 

Next, however, thou affirmest that it is “a common thing 
for the gods and demons and other races to make likenesses 
and speak boastfully of themselves.’’ Such a mode of speak¬ 
ing confounds all the races of superior beings with each other, 
and leaves no difference between one and another. For in this 
view of the matter all qualities will be common with them and 
nothing that is choice will be conceded to the exalted ones. It 
is more just, therefore, to ask by way of denial: “in what way, 
then, will the race of gods be superior to that of the demons! ’’ 
But the fact is, that these races have no common plane: it is 
not imaginable, and it is not proper to argue from the last and 
lowest races and from the false steps among the last races, in 
regard to the first orders and the genuine impressions seen of 
them. Any one thus thinking in regard to these matters will 
come close to what is right, and will become acceptable to the 
gods. 

BECOMING AT ONE WITH DEITY 

Thou also affirmest that 4 4 ignorance and delusion in respect 
to the gods is irreligiousness and impiety,” and submittest the 
true doctrine in relation to these things. In all this there is 


THERUGIC UNION 


101 


no conflict of sentiment, but it is confessed by all alike. For 
who will not agree that the superior knowledge which is pos¬ 
sessed of real being is most closely affiliated to the gods, but 
that the condition of not knowing falls infinitely far away from 
the divine causes of true ideals, sinking down to non-being! 
As, however, there has not enough been said upon this matter, 
I will add what is wanting; and because thy statement is made 
in a philosophic and logical manner rather than according to 
the working technique of the priests, I think it necessary to 
say something of a more theurgic character in regard to these 
matters. 

Be it so that “not-knowing and delusion are discord and 
impiety.” It does not follow on this account that the offerings 
and invocations which are made particularly to the gods, and 
also the Divine Performances are thereby made fallacies. For 
it is not the concept that unites the theurgic priests to the 
gods: else what is there to hinder those who pursue philo¬ 
sophic speculation contemplatively, from having the theurgic 
union to the gods! Now, however, in actual truth, this is not 
the case. On the other hand, it is the complete fulfilling of the 
arcane performances, the carrying of them through in a man¬ 
ner worthy of the gods and surpassing all conception, and like¬ 
wise the power of the voiceless symbols which are perceived 
by the gods alone, that establish the Theurgic Union. Hence 
we do not effect these things by thinking.* 


*Here Abammon makes a new departure in the New Platonic 
philosophy. Plotinos and Porphyry had taught a system of doctrine 
analogous to the later Persian scheme, with the Absolute One at the 
summit, from whom proceeded by emanation, the Over-Mind, the Uni¬ 
versal Soul, and Nature. To this Absolute, there might, by philosophic 
discipline, contemplation and ecstasy, be attained for brief periods, the 
enosis or intimate union. Iamblichos, however, seems to discard this 
doctrine with its theory of impassiveness, and to make theurgic or 
sacerdotal virtues the condition of excellence by which the divine part 
of the Soul exalts itself even above the Over-Mind, and becomes at one 
with the Absolute. Hence he inculcated the utility of religious rites and 
initiations as explained in the reply of Abammon. He was followed in 
this path by Eunapios, Syrianos and by Proklos, the great light of the 
later philosophy. 



102 


THE EGYPTIAN MYSTERIES 


For thus the spiritual energy will be of these things, and 
imparted from ourselves; neither of which suppositions is 
true. For even when we are not revolving these things in 
mind the sacred emblems themselves are accomplishing their 
own work, and the ineffable power of the gods to whom these 
emblems belong, recognizes of itself its own likenesses. This, 
however, is not from having been aroused by our intelligence; 
for it is not in the nature of things that those that encompass 
should be set in motion by those that are encompassed, nor 
things that are perfect by those that are imperfect, nor wholes 
by parts. Hence, the divine causes are not called forth be¬ 
forehand into operation by our acts of thinking; nevertheless 
it is necessary to acknowledge these and also all the best con¬ 
ditions of the soul, and the purity pertaining to us as certain 
joint causes before existing. Yet the things which arouse the 
divine will as by authority are the divine countersigns them¬ 
selves. Thus the activities of the gods are set in motion by 
themselves and do not receive into themselves from an inferior 
source any principle of their characteristic energy. 

I have prolonged this discussion to this extent in order that 
thou mayst not be led to think that all command of the opera¬ 
tion in the Theurgic Rites is from us, and that thou mayst not 
suppose that the genuineness of these performances is actually 
regulated by conditions in our acts of thinking, or that they 
are made false by deception. For although we may know the 
peculiarities which are incident to each race of the superior be¬ 
ings, we may fail to hit upon the truth in regard to their opera¬ 
tions. Yet without this knowledge the mystic union never 
takes place; nevertheless the union and the knowledge are by 
no means the same thing. So, the divine purity is in no sense 
by means of the right knowledge, as that of the body is not 
through health; but on the other hand it is more completely 
one and more pure than knowledge. Nothing, therefore, of 
such qualities in us, or anything whatever that is human, helps 
in any way to the accomplishment of the divine exercises. 

Accept this accordingly which indeed is said in addition 
but is a sufficient reply to thy whole conception in regard to 
technique of Theurgy. But those statements of thine have the 


DARKNES AND LIGHT 


103 


same force with these in which thon acknowledges! that “the 
superior knowledge in respect to the gods is holy and helpful, ’ ’ 
and callest the not-knowing in respect to things revered and 
beautiful “Darkness,’’ but the knowing of them, “Light”— 
adding that ‘ ‘ the former condition will cause human beings to 
be beset with every form of evil through ignorance and rest¬ 
lessness, and the other will be the source of everything bene¬ 
ficial.” For all these things tend in the same direction with 
those which have been mentioned, and obtain a fitting notice 
with them. It is necessary, therefore, to pass them hv, and to 
proceed with the inquiries respecting the Oracular Art, in or¬ 
der to resolve them. 




VII 

ORIGIN OF THE ART OF DIVINATION. 
























PART III 


CHAPTER VII 

ORIGIN OF THE ART OF DIVINATION. 

First, then, thou askest that it shall be explained to thee 
in detail what it is that takes .place in the prognosticating of 
the future. It is impossible to set forth at once what thou 
art trying to learn. For according to the gist of the question, 
thou imaginest something like this of the art of prognosti¬ 
cating: as that it is generated, and something existing in the 
realm of nature. But it is not one of the things that are gen¬ 
erated, nor what a certain natural mutation accomplishes, nor 
some ingenious product which has been invented for useful 
purposes in every-day life—nor, in short, is it a human accom¬ 
plishment at all, but divine, and beyond the realm of nature; 
and having been sent down from the heaven above, unbegotten 
and eternal, it naturally takes the first place. 

The chief remedy for all doubts of such a kind is this: to 
know the origin of the Divining Art, that it is neither set in 
motion from bodies nor from the conditions incident to bodies, 
nor from a peculiar nature and the faculties incident to the 
nature, nor from human preparation or experience pertaining 
to it; but on the other hand, not from any skill acquired exter¬ 
nally in relation to some part of which may be attempted in 

107 




10S 


THE EGYPTIAN MYSTERIES 


every-day life. Its entire validity pertains to the gods, and 
is conferred by the gods. It is perfected by the divine Per¬ 
formances and symbols, and there are likewise divine specta¬ 
cles and learned theorems. All other things are subject as # 
instrumentalities for the gift of foreknowledge which has been 
transmitted from the gods. These include both such as relate 
to our soul and body and such as are inherent in the nature 
of everything or in the individual natures of every one. Some 
things, however, are subordinate beforehand, as being in the 
realm of Matter ; such, for example, as places, or other things 
of a like character. 

If, however, any one thinking that he is saying something 
erudite, shall refuse to consider the primary causes,* but shall 
attribute the art and faculty of divining to operations of an 
inferior character, such as to the activities of bodies, or 
changes of conditions, or to different movements or operations 
of human life, or to reasons of a psychic or physical nature; 
or if he shall argue from the correspondence of these things 
to others as being causes, presuming that he is setting forth 
what is true, he has gone entirely wrong.t On the contrary, 


*The Causes are to be understood to be divine beings. Plato and 
the Stoic philosophers regarded the art or faculty of divination as incited 
by a divine rapture or enthusiasm, and an imparting of divine knowledge 
to human beings. They also believed that there were divine dreams. 
Xenophanes, however, was a disbeliever, and Pythagoras rejected all 
forms of divination by sacrifices. Strato taught that the noetic faculties 
are active in sleep. Plutarch explains that when the imaginative part 
of the soul and the divine efflux are in accord, there is a mantic inspira¬ 
tion. The body, he insists, is sometimes naturally endued with the 
faculty of divining; and in other cases, this faculty may be set in opera¬ 
tion by external and artificial means. 

Abammon, as will be noted, denies that the sex of the seer or ecstatic 
is an essential in the technique of divination. The oracle at Delphi was 
served by virgin attendants, and the shrines in other places by persons 
of some particular age, and in a peculiar state of alienation produced 
by fasting, mesmeric applications, anaesthesia or other artificial means. 

fAristotle imputed the divining faculty to a melancholic tempera¬ 
ment; ethers to an inhaling of certain vapors or gases, and others to a 
variety of causes. Abammon in subsequent chapters treats of these. 
Plato describes priests skilled in divining as “the interpreters of the 
divinity to men.” 



ORIGIN OF THE ART OF DIVINATION 


109 


the one right goal, and the one principle in relation to all these 
matters, will be found to be: that in no case do we derive the 
divination of the future from any of those things that have no 
foreknowledge in themselves, but that we shall contemplate 
the mantic power which is apportioned over all the world and 
to all the natures distributed therein from the gods who pos¬ 
sess in themselves the entire compass of the knowledge of the 
things that have a being. For such a cause is not only primal, 
and, in the fullest sense, universal, but it also contains in itself 
primarily whatever it imparts to those that participate of it; 
and it especially bestows the true knowledge which the divin¬ 
ing art requires. It likewise comprehends beforehand the es¬ 
sence and cause of the things about to take place, from which, 
of necessity, the attaining of foreknowledge comes unceas¬ 
ingly. 

Let such, therefore, be the principle generally, not only in 
relation to all divining from which it is practicable to find out 
by the mode of the superior knowing all the forms of it, but 
let us also now take it in turn, following out the questions 
which thou hast proposed. 

DIVINATION BY DREAMS. 

In regard to divining in sleep thou remarkest as follows: 
1 ‘When we are asleep we often come, through dreams, to a 
perception of things that are about to occur. We are not in 
an ecstasy, full of commotion, for the body lies at rest; yet we 
do not ourselves apprehend these things as clearly as when we 
are awake.”* 

These things of which thou speakest are likely to take place 
in human dreams and in those set in motion by the soul or by 
our own thoughts, or by discourse, or such things as arise from 

*We are reminded of Campbell’s verse: 

“ Coming events cast their shadows before.” The person whose 
faculties are acute thus perceives them. Plutarch defines the matter 
as follows: “The divining faculty when it has drawn itself farthest 
from the present, touches on that which is to come; and it withdraws 
itself from this by a certain disposition of body, by which that state is 
produced which we call Inspiration or Enthusiasm.” 



110 


DREAMS 


phantasies or daily cares. These are sometimes true and 
sometimes false; they sometimes hit upon actual fact, but they 
go, many times, wide of the mark. 

The dreams, however, which are termed ‘ 1 God-sent, ’ ’ do 
not have their origin in the way which thou describest. On 
the contrary, either when sleep is leaving us and we are begin¬ 
ning to awake, it happens that we hear a brief expression in 
regard to things to be done; or it may be that the voices are 
heard during the period between being awake and asleep, or 
when we have become entirely awake. Sometimes, also, an 
invisible and unbodied spirit encompasses the recumbent per¬ 
sons in a circle, so as not to come to the sight of the individual, 
but to be present in another joint sensation and understand¬ 
ing. It makes a rustling sound when thus coming in, and also 
diffuses itself in every direction, without producing any sense 
of contact; and it likewise accomplishes wonderful results in 
setting free from ill conditions of the soul and also of the 
body. At other times, however, a light beaming forth bright 
and soft, the sight of the eyes is not only held fast, but it 
remains so even when they had been wide open before. But 
the other senses continue awake, and are jointly conscious to 
a certain degree as to how the gods are visible in the light. 
Hence the individuals both hear what they say, and, following 
with the thought, know what they do. Of course, this is per¬ 
ceived more perfectly when the eyes are looking attentively, 
and the mind, being in full vigor, understands the things which 
are performed, and the movement of the Beholders is likewise 
in harmony.* These, therefore, being so many and so differ¬ 
ent, are in nothing like human dreams. On the contrary, not 
only are the peculiar wakeful condition, the holding of the 
sight, the seizure resembling torpor (catalepsis), the condition 
between sleep and awake, and the recent awaking or entire 
wakefulness, all of them divine, and accordant with the receiv- 


*This is similar in many respects to the vision of the prophet 
Balaam (Numbers, XXIV, 15, 16) : “Balaam the son of Beor saith— 
the man beholding what is good and true, saith: Hearing the oracular 
utterances of God, apprehending superior knowledge from the Most High 
—Beholding the vision of God in sleep, having his eyes unsealed.” 



1 

DIVINATION AND HEALING POWER 111 

ing of tlie gods, but they are actually sent from the gods them¬ 
selves, and a part of the divine manifestations precedes them, 
after the manner of such things. 

Banish, then, from the divine dreams in which particularly 
there is divination, all notion that “we are asleep” in any 
sense whatever, and also the statement that “we do not clearly 
apprehend the meaning, ” as applying to those who behold the 
divine apparitions. For not only is the presence of the gods 
manifest in a degree by no means inferior to those who under¬ 
stand such things, but if we must tell the truth, it is neces¬ 
sarily more exact and distinct, and effects a more perfect con¬ 
sciousness in the former case than in the latter. Some, how¬ 
ever, who do not take cognizance of these proofs of dreams 
which are truly oracular, but who think that they are in some 
way common with those that are merely human, fall rarely, 
and by accident, upon those in which there is a foreknowing 
of the future. Hence they doubt whether there are any dreams 
that contain truth in any degree. Indeed, this, it seems to me, 
disquiets thee because of not knowing their genuine tokens. 
But it is necessary that thou shouldst prefer the true meaning 
of dreams before thy own notions, and follow out the whole 
argument in regard to divination during sleep. 

DIVINATION AND HEALING POWER. 

They (the ancient sages to whom we have referred) like¬ 
wise affirm the following things: 

The soul, having a twofold life—the one along with the 
body, and the other separate from everything corporeal—we, 
in the case of the other mode of living, when we are awake, 
make use of many things pertaining to the life belonging with 
the body, except we, after a manner, detach ourselves from it 
in every respect by pure principles of thought and understand¬ 
ing. In sleep, however, we are completely set free as from 
fetters lying by us, and bring into activity the life which is 
separate from the sphere of generated existence. Hence, 
therefore, this form or ideal of life, whether it is spiritual* 

* Greek, voepo3 (noeros the pure reason; spiritual; from roof, (noos), 
or Mind. It is the term usually rendered so in this treatise. 



112 


MIND AND SOUL 


or divine, which is the same, or only one existing individually 
by itself, is awakened in us and puts forth its energy according 
to its own nature. 

DISTINCT PROVINCES OF THE MIND AND SOUL. 

Since, therefore, the mind contemplates the things that 
have real being, but the soul encompasses in itself the prin¬ 
ciples of all things that exist in the sphere of generated exist¬ 
ence, it follows, of course, that, answering to the cause which 
comprehends future events, it prognosticates them, as ar¬ 
ranged by their antecedent principles. Besides, however, 
when it joins together the divided sections of life and spiritual 
energy in the wholes (divine essences) from which they were 
taken, it creates a more perfect art of divining than this. For 
it is then tilled from the wholes with every kind of knowledge, 
and thus most frequently attains to true conception in regard 
to the events which are taking place in the world. Neverthe¬ 
less, when it is united to the gods through such liberated 
energy, it receives on the instant abundances of perceptions 
absolutely genuine, from which it gives forth the true oracular 
solution of divine dreams, and thenceforth establishes the 
absolutely genuine principles of knowledge. If, on the other 
hand, the soul interblends its spiritual and divine nature with 
the superior beings, its mental images will then be more pure 
and unalloyed, whether in respect to the gods or in relation 
to beings essentially incorporeal; or, to speak in simple terms, 
in respect to whatsoever contributes to the truth, that which 
relates to the world of mind. If, however, it exalts the notions 
of things pertaining to the world of creation to the gods, their 
causes, it receives from them, in addition, a power and a 
capacity of knowing which reasons intelligently both of things 
that were and things that will be. # It not only takes a view 
of every period of time, and examines events that are to take 
place in the period, but it likewise participates in the arrang¬ 
ing, management and correcting of them. It not only heals 

*Nothing resembles death more than sleep, : ” says Xenophon. “In 
sleep the soul reveals her divine quality, and being then set free from 
the bodv she beholds the future.” 

w 



DISCOVERIES 


113 


diseased bodies,* but also restores to order many things among 
men which were discordant and disorderly. It also gives forth 
discoveries of arts, proper regulations .for the administering 
of law, and institutions of customs. Thus, in the temples of 
Asklepios, not only are diseases brought to an end by dreams 
of divine origin, but through manifestations by night the medi¬ 
cal art is combined with the sacred visions.! 

The entire army of Alexander was saved when in immi¬ 
nent danger of being destroyed in the night, Dionysos (Bac¬ 
chus) appearing in a dream and indicating the way to be deliv¬ 
ered from desperate calamities.f Aphutis, likewise, when it 
was besieged by King Lysander, was saved through dreams 
sent from Amun; he withdrawing his troops at the shortest 
notice and raising the siege without delay.§ 

Yet why is it necessary to refer specifically to events which 
occur daily, and exhibit an energy superior to speech? These 


* Physicians and others having the care of the sick have been indebted 
to dreams for the discovery of many remedies. Such is the testimony of 
Cicero, Diodoros, Plutarch and others. Intuitive suggestion also prompts 
to the employing of the proper remedial measures. 

f Asklepios or iEsculpius, the patron god of the medical art, was 
called Oneiropompos or sender of dreams. There were sleep-houses at 
his various temples, in which “incubation” or mesmerism was employed. 
The dreams which were thus procured were interpreted by the prophets 
or mantic priests, and the remedies suggested if found valuable became 
a part of the pharmacopoeia.. The names of Cheiron, Jason, Medeia, 
seem to refer to this practice. Aristeides, in the reign of the Antonines, 
gives a very full account of this matter. 

X Plutarch and Arrian state that when Alexander on his return from 
India passed through Gedrosia, his army suffered from famine and dis¬ 
ease. The mortality was prodigious and it required all the energy of 
the king to bring forward the survivors out of the trackless desert. We 
have no account of the interposition of the divinity, but, after arriving 
in Karamania, an orgy or festival of seven days was celebrated in his 
honor. 

§Aphutis or Aphytis was a city of the peninsula of Pallene or Phlegra 
on the gulf of Saloniki. Pausanias and Plutarch tell the story that 
Lysander, the King of Sparta, was warned by a dream to abandon his 
purpose of investing the city and a temple to the god Amun was built 
and dedicated. 



114 


TOKENS 


things, therefore, which have been set forth in relation to 
divination from the gods during sleep, both as to what it is 
and the benefit which it affords to human beings, are certainly 
enough. 


TOKENS OF GENUINE POSSESSION. 


And then thou affirmest as follows: “In like manner, 
many also come to a perception of the future through enthusi¬ 
astic rapture and a divine impulse, when at the same time so 
thoroughly awake as to have the senses in full activity. Never¬ 
theless, they by no means follow the matter closely, or at least 
they do not attend to it as closely as when in their ordinary 
condition.” 

Right here I wish to show the tokens in these occurrences 
of those who are really possessed by the gods. For they have 
either placed their whole life at the disposal as a vehicle or 
organ for the inspiring gods, or they exchange the human for 
the divine life, or else they carry on their own life in reference 
to the divinity. They are not acting by sense, nor are they 
watchful as those whose senses are aroused to greater acute¬ 
ness, nor do they attempt the study of the future, nor are they 
moved as those who are active from impulse. On the other 
hand, they do not understand themselves, either as they were 
formerly or in any other way; nor, in short, do they exercise 
their own intelligence for themselves, nor do they put forth 
any superior knowledge of their own. 

The chief token may be adduced as follows: Many, through 
the divine afflatus, are not burned when brought to the fire, nor 
when the fire touches them. Many, also, who are burned, do 
not perceive it, because in this case they are not living the life 
of an animal. Some, also, who are pierced with spits do not 
feel it; and others who have been struck on the shoulders with 
axes, and others still whose arms are cut with knives,* do not 

*This is probably an allusion to the mutilations practiced at Rites 
like the orgies of the Great Mother. Similar suspensions of sensibility 
are reported in cases of burning alive and the tortures inflicted upon 
religious devotees. The enthusiasm or mental ecstasy overcomes the 
corporeal sensation. 




LEVITATION 


115 


mind" it at all. Indeed, their performances are not at all usual 
with human beings. For to those who are divinely possessed 
inaccessible places become accessible: they are thrown into the 
tire; they go through tire; they pass through rivers like the 
holy maids in Kastabalis.f From these examples it is shown 
that they who are enthusiasts do not have any thought of them¬ 
selves, and that they do not live a human or an animal life so 
far as relates to sense or natural impulse, but that they ex¬ 
change it for another more divine life by which they are in¬ 
spired and by which they are held fast. 

OTHER TOKENS-THE BODY LIFTED INTO THE AIR. 

There are truly many forms of divine possession, and the 
divine inbreathing is set in motion in many ways. Hence, 
accordingly, there are many different signs of it. For on the 
one hand the gods by whom we are inspired are different, and 
communicate a different inspiration; and on the other hand, 
the mode of the divine transports being changed, it occasions 
another form of divine impulse. For either the divinity pos¬ 
sesses us, or we our entire selves become the god’s own, or we 
are active in common with him. Sometimes we share the ulti¬ 
mate or last power of the divinity, at another time the inter¬ 
mediate, and sometimes the first. At one time there is a bare 
participation of these raptures; at another there is also com¬ 
munion; and sometimes, again, there is a complete union. 
Either the soul alone enjoys, or it has it with the body, or else 
the whole living individual shares it in common. 

From these diversities it follows that the distinctive signs 
denoting those who are inspired are of many kinds. Not only 
among them are the motions of the body and of specific parts, 
but likewise its perfect repose, and also harmonious orders 
and dances and musical voices, or the contraries of these. The 

* Greek, IlapaKokovOeGD to follow a subject. It implies an under¬ 
standing, together with a fixing of the attention till external conscious¬ 
ness is lost sight of. 

f Kastabalis was a city in Ivappadokia. In it was a temple of Artemis 
or Anahita, whose priestesses or holy maids, it was affirmed, walked 
with bare feet upon the snow and upon burning coals without harm. 




116 


SEEING THE SPIRIT 


body also is seen lifted up, or increased in size, or borne along 1 
raised up in the air,* or there appear occurrences in relation 
to it the contrary of these. There is likewise to be observed 
an evenness of voice according to extent, or with many devia¬ 
tions with intervals of silence and irregularities. Again, some¬ 
times, the sounds are augmented or relaxed after the rules of 
music, and sometimes after another manner. 

DESCENT OF THE DIVINE SPIRIT AND FIRE. 

The principal thing in the evoking of a spirit is that the 
spirit is seen coming down and entering into an individual, 
also its importance and kind, and he is mystically persuaded 
and governed by it. The form of fire is seen by the recipient 
before the receiving of the spirit, and sometimes, either when 
the god is descending or when he is withdrawing himself, it 
becomes visible to all the Beholders.f From this manifesta¬ 
tion the sign of the god which is the most genuine, the most 
potent, and most perfectly ordered, becomes known to a cer¬ 
tainty; and it is not only proper to proclaim what is true in 

*M. Eugene Salverte in his work on the “Philosophy of Magic" re¬ 
marks that in spite of their master’s assertions to the contrary, “the 
enthusiastic disciples of Iamblichos affirmed that when he prayed he was 
raised to the height of ten cubits from the ground; and dupes to the 
same metaphor, although Christians, have had the simplicity to attribute 
a similar miracle to St. Clare and St. Francis of Assisi.” 

Calmet mentions “ several instances of persons full of religion and 
piety, who, in the fervor of their visions, have been taken up into the 
air and remained there some time.” He adds that he personally knew 
a man to whom this occurred. Loyola, the founder of the Jesuits, it is 
said, “was raised up from the ground to the height of two feet, while 
his body shone like light.” Savonarola, who was burned at the stake, 
one person declares, was seen to remain suspended at a considerable 
height from the floor of his dungeon. Superintendent Moeller of Frei¬ 
burg testified that Anna Maria Fleischer was “raised in bed, with her 
whole body, head and feet to the height of nine ells and a half, so that 
it appeared as if she would have flown through the windows.” 

If the polarity of the body can be changed by the will, this would 
be a physical possibility. 

fThis description presents a striking analogy to that given by John 
the Baptist in the Gospels, “He shall baptize or envelop you in a holy 
spirit and fire.” (The words, “and fire,” are interpolated.) “I have 
beheld the holy spirit descending as a dove from the sky, and it remained 
upon him.” 



ENTHUSIASM 


117 


respect to certain matters, but also to exhibit the power or to 
complete the rite with the adepts. But they who, without wit¬ 
nessing these holy spectacles at the Sacred Rites, effect the 
conjuring of the spirits in some invisible manner, grope their 
way as in the dark, and know nothing of what they are doing, 
except some very small signs which are manifested through 
the body of the person who is divinely inspired and some other 
things which are plainly to be seen; and they are likewise 
ignorant of everything of divine inbreathing which is veiled 
in invisibility. 

But to come back from this digression. If the presence of 
the fire of the gods and an ineffable form of light from without 
shall permeate the individual who is under control, fill him 
completely, have absolute dominion over him, and encompass 
him on all sides so that he can put forth no energy of his own, 
what sense or mental effort or purpose of his own can he have 
who receives the divine fire ? Or what impulse merely human 
can then insinuate itself, or what human reception of passion 
or ecstasy or turning aside of imagination, or anything else 
of the kind, such as the many conceive of, may then take place ? 

Let such as these, then, be the divine tokens of genuine 
inspiration from the gods, which any one, keeping in mind, 
will not swerve from the right knowledge in regard to it. 

ENTHUSIASM OR DIVINE INSPIRATION. 

Nevertheless, it is not enough to learn these things alone, 
nor may any one who knows only these things become perfect 
in divine overknowledge. On the other hand, it is necessary 
to know also what enthusiasm or divine possession really is 
and how it is developed. The conjecture that it is a carrying 
away of the understanding by a demonian afflatus is utterly 
false.* The human understanding, if it is truly thus pos¬ 
sessed, is not carried away. Not from demons, but from gods, 
comes inspiration. Really, on the other hand, it is not simply 
an ecstatic rapture or trance, but, on the contrary, an exalta¬ 
tion and passing to the superior condition; whereas mental 

*Theophrastos, who became the teacher in the Lyceum at Athens, 
after Aristotle, regarded enthusiasm as a disease. 



318 


RAPTURE 


distraction and ecstasy indicate a general overturning to the 
worse. Hence, a person declaring this may speak of the results 
in respect to the entheast individuals and yet give no instruc¬ 
tion in regard to the principal matter. This, however, consists 
in holding fast to all these manifestations of divinity to which 
the ecstatic condition afterward succeeds. No one, therefore, 
may justly suppose that the entheast condition is of the soul 
and of faculties belonging to it, or of the mind or of the ener¬ 
gies or of bodily infirmity, or that without this latter concomi¬ 
tant it may not thus occur and be, as a matter of course, the 
underlying cause. For the matter of divine possession and 
inspiration is in no sense a human attainment, nor has it an 
origin in human organs and energies. On the contrary, these 
are subordinate, and the Divinity employs them as instru¬ 
ments. Neither the soul nor the body of the individual has the 
least agency in the matter, but he exercises the whole function 
of divination through himself; and being free, with no inter¬ 
mingling of anything extraneous; he works according to his 
own nature. 

Plence, the vaticinations being thus performed as I de¬ 
scribe, they are, of a certainty, incapable of being untruthful. 
But when the Soul begins beforehand or is disturbed in the 
meantime or takes part with the body, and interrupts the 
divine harmony, the divinations become tumultuous and false, 
and the inspiration is no longer true or genuine. 

ORIGIN OF THE ENTHEASTIO RAPTURE. 

Suppose, accordingly, that the genuine art of divining was 
a liberating of the divine from the other soul* or a separating 
of the mind by itself or an extending of its purview, or that, 
it was a vehemence and extending of energy or passion or a 
sharpening and prompting of the understanding or an in- 

* Pythagoras, Plato, Aristotle and Zeno concur in the statement that 
the soul is itself of a. several-fold nature. The “immortal principle” 
which proceeds from the Creator consists of the faculty of intelligence, 
the episteme or overmind, and sound judgment. The “mortal part” 
comprises the thumos or passionate, aggressive quality, and the epithu- 
metic, appetitive or receptive nature. 



INSPIRATION NOT MATERIAL 


119 


spiriting of the mind. All such things being conditions which 
are set in motion by our own soul, it may be assumed with good 
reason that enthusiasm or inspiration has the same origin. 
But if the body is to be regarded as the cause of the inspired 
rapture or trance, on account of certain temperaments, either 
melancholic or some other, or, to speak more particularly, on 
account of heat and cold and moisture, or some form of these; 
or, in a word, the mingling or tempering of them or the breath, 
or more or less of these, in such case the bodily condition 
would be the cause of the aberration, and it would arise from 
the physical disturbances.* If, however, the origin arises 
from both these, from the body and the soul so far as these 
are blended together with each other, such activity will be 
common to them as a single living being. But on the contrary, 
it is neither an affair of the body nor of the soul nor of the 
two together. For there is not in these any cause of divine 
aberration, and it is not in the order of nature for superior 
things to be generated from those that are inferior.f 

On the other hand, it is necessary to investigate the causes 
of the divine frenzy .X These are illuminations that come down 


* Plato declares in the Timaios that the faculty of divining is active 
only when the understanding or reasoning faculty is in abeyance, fet¬ 
tered by sleep or aliened by disease or the entheastic rapture. Plutarch 
imputes its activity to a certain crasis or condition of body through 
which it becomes separated from the consciousness of objects and mat- 
ters that are immediately present. 

f Abammon seems to clash with the modern dogma of evolution except 
as associated with the hypothesis of the Rev. Dr. James Martineau, that 
whatever is evolved or unwombed has been before involved. 

\ Greek, //ana mania, rage, madness, entheasm, religious excite¬ 
ment or rapture. The term is used here to denote the rapture incident 
upon being possessed by a superior power. Plato remarks in the 
Phaidros: “There are two kinds: one arising from human diseases, 
and the other by a digression from fixed habits. ” He subdivides the 
divine mania or entheasm into four kinds, and assigns the mantic or 
prophetic inspiration to Apollo, mystic inspiration to Dionysos, poetic 
inspiration to the Muses, and the passion of love to Aphrodite. This last, 
he declares to be the best of all enthusiasms and of the best origin, 
describing it as “the right hand of the divine mania, and the source of 
greatest blessing to us.” 



120 


MUSIC AND ENTHUSIASM 


from the gods, the inspirations that are imparted from them, 
and the absolute authority from them, which not only encom¬ 
passes all things in us but banishes entirely away the notions 
and activities which are peculiarly our own. The frenzy 
causes words to be let fall that are not uttered with the under¬ 
standing of those who speak them; but it is declared, on the 
contrary, that they are sounded with a frenzied mouth, the 
speakers being all of them subservient and entirely controlled 
by the energy of the dominant intelligence. All enthusiasm 
is of such a character, and is brought to perfection from 
causes of such a kind; hence it is by impression, and not with 
precise accurateness, that we speak in relation to it. 


THE MUSIC AT THE ARCANE RITES. 

In addition to these things you remark as follows: “So 
also certain others of these ecstatics become entheast or in¬ 
spired when they hear cymbals, drums, or some choral chant,* 
as, for example, those who are engaged in the Korybantic 
Rites,t those who are possessed at the Sabazian festival 


*Some exhibition of this kind is described by the Apostle Paul in 
the first Epistle to the Corinthians. “If,” says he, “the whole assembly 
come together to the same place and all prattle in tongues, and common 
men should come in, or unbelievers, will they not say that you are 
raving?” Hence he counsels that only two or three should speak in 
turn, and one interpret ; but if nobody present is capable of this, they 
should keep silence, and speak only to themselves and to God: “for not 
of tumult is he a god, but of tranquillity.”! 

There is evidently a deeper meaning in all this than is commonly 
apprehended. 

fOvid; Fasti, IV, “The attendants beat the brass, and the hoarse-sounding 
hides. Cymbals they strike in place of helmets, tambourines for the shields; the 
pipe yielded its Phrygian notes.” 

fThe Korybantes are variously described. Their cult was identified 
or closely allied to that of the Kabeirian divinities, and that of the 
Great Mother. It was celebrated in the islands of the iEgean Sea and 
in Phygia. Music, dancing, processions and ecstatic frenzy were char¬ 
acteristics. 



EXCITEMENT 


121 


and those who are celebrating the Bites of the Divine 
Mother.”* 

It is proper, accordingly, to tell the causes of these things, 
how they came into existence, and what explanation there is 
for the performing of the Bites. 

These allusions which you make, namely, that the music 
at these festivals is exciting and passionate; that the sound of 
the flutes causes or heals conditions of aberration; that the 
music changes the temperaments or dispositions of the body; 
that by some of the choral songs the Bacchic frenzy is excited, 
but by others the Bacchic orgies are made to cease; how the 
peculiar differences of these accord with the various disposi¬ 
tions of the soul, and also that the peculiar wavering and 
variable choric chants, such as those of Olympus, and others 
of the same kind, are adapted to the producing of ecstasies!— 
all of them seem to me to be stated in a manner unfavorable 
to the entheast condition; for they are both physical and hu¬ 
man in their quality and performances, according to our tech¬ 
nic, but nothing essentially divine appears in them. 

We affirm, accordingly, not only that the shoutings and 
choric songs are sacred to the gods, each and all of them, as 
being peculiarly their own, but likewise that there is a kindred 
relationship between them in their proper order, according to 
their respective ranks and powers, the motions in the universe 


*Sabazios, Sabaoth or Sabbat, the god of the Planet Saturn, was 
better known as Bacchus or Dionysos, and was also styled in Semitic 
countries, lao or Yava. His worship was more or less associated and 
identified with that of the Great Mother, under various designations, 
and it was characterized by phallephoric processions, dances, mourning 
for the slain divinity and the Watch Night. It came from Assyria as 
its peculiar symbols, the ivy or kissos, the spotted robe or Nimr, and the 
Thyrso, indicate. The name Zagreus, the Kissos and nimr remind us 
of Kissaia or Asiatic ^Ethiopia, and the Zagros mountains occupied by 
the Nimr. Assyria was called “the land of Nimrod.”—Amos VIII. 

f Proklos declared that the choral songs of Olympus were adapted to 
produce esctast. Plato describes an audience in Ion , comparing it to a 
series of iron rings connected by a chain and moved by the loadstone: 
“Some hand from one Muse and some from’another/’ he remarks, “some, 
for example, from Orpheus, others from Musaios, but the greater part 
are inspired by Homer and are held fast by him.” 



12 % 


DIVINE ESSENCE AND POWER 

itself and the harmonious sounds emitted from the motions. 
By the agency of such a relationship of the choric songs to the 
gods it is that their presence actually becomes manifest, for 
there is nothing intervening; and hence whatever has a mere 
incidental resemblance to them becomes immediately partici¬ 
pant of them. There also takes place at once a perfect pos¬ 
session and filling with the divine essence and power. Nor is 
this because the body and soul are in each other, and affected 
alike in sympathy with the songs; but, on the contrary, it is 
because the inspiration of the gods is not separated from the 
divine harmony, and being allied with it, as being of the same 
kindred, it is shared by it in just measures. It is, however, 
aroused or checked, one or the other, according to the specific 
rank of the gods. But this is never by any means to be termed 
a separating, purifying, or a remedy. For, first of all, it is 
not dispensed on account of any disease or excess or plethora 
in us, but the whole beginning and course of operation are 
from the gods above. 

On the contrary, it is not proper to say that the soul origi¬ 
nally consisted of harmony and rhythm, for in that case the 
entheast condition is an inherent property of the soul alone. 
It will be better, therefore, to bring our discourse back to this 
statement: that the soul, prior to the giving of itself to the 
body, was a hearer of the divine harmony, and accordingly, 
when it came into a body it heard such songs as especially pre¬ 
serve throughout the divine trace of harmony, it followed them 
eagerly, recalled from them the remembrance of divine har¬ 
mony, is borne along with it, becomes closely allied to it, and 
partakes of it as much as possible. 

Hence we may generally explain in this way the source of 
the divine faculty of divination. 

INSPIRATION AND ORGIASTIC EXCITEMENT. 

Let us now proceed with our reasoning in relation to this 
subject of divination. We may not affirm this at the outset, 
namely, that Nature is leading everything to its own, for to be 
entheast is in no way a work of Nature; nor may we say that 
the composition and quality of the air and of the environment 


THE PURIFYING OF SOULS 


123 


create a different condition in the bodies of those that are 
entheast, for the divine products of inspiration are never modi¬ 
fied by bodily powers or components; nor may we suppose 
that the divine inspiration gives sanction to special conditions 
and incidents, for the gift of the gods to human beings is the 
bestowing of their own energy, and is superior to everything 
of the sphere of generated existence. But since the power of 
the Korghantian divinities is, in a certain degree, of a guar¬ 
dian and perfecting character,* and the peculiar usages of the 
Sabazian worship make ready for the Bacchic enthusiasm, the 
purifying of souls, and deliverances from old incriminations, 
their respective inspirations are, accordingly, different in 
every important particular.! 

Thou seemest to think that those who are enrapt by the 
Mother of the gods are males, for thou callest them, accord¬ 
ingly, “Metrizontes”; yet that is not true, for the “Metrizon- 
tesse*’ are chiefly women. A very few, however, are males, 
and such as mav be more delicate. This enthusiasm has a 
power that is both life-engendering and perfective, in which 
respect it differs from every other form of frenzy. 

Proceeding thus, after this way, into what remains of the 
present discussion, and distinguishing particularly the inspira¬ 
tions of the Nymphs or of Pan, and their other specific differ¬ 
ences with reference to the powers of the gods, we shall treat 
of them separately according to their respective peculiarities; 
and shall, likewise, explain why they sally forth and spend 
time in the mountains, why some of them appear bound, and 
why they are to be worshipped by offerings. We shall like¬ 
wise attribute these things to the sources of divine authority, 


*In these rites the worshippers danced, forming a circle around the 
altar. See also I Kings, XVIII, 26. With the Korghantians, this repre¬ 
sented a guard about the Demiangos or Creator; with the Kuretes, it 
denoted, a protecting of the divine maid Kora. 

fServius remarks that the Sacred observances of Father Liber, the 
Roman Bacchus, related to the purification of souls. This cleansing, 
as here declared, was considered to be not only from contamination 
acquired by coming into the conditions of physical existence, but also 
from guilt actually incurred. 



124 


THE ORACLES 


as they possess all power in themselves; but we shall neither 
affirm that an accumulation of refuse of the body or soul 
requires to he cleansed away, nor that the periods of the sea¬ 
sons are the cause of such ill conditions, nor that the receiving 
of what is similar and the taking away of the contrary will 
prove a remedy for an excess of this kind. For all such things 
are set down in the category of the corporeal, and are entirely 
separate from a divine and spiritual life. Each, however, 
succeeds in accomplishing the operations which pertain to its 
own nature. Hence the spirits that are aroused by the gods, 
and that excite human beings to the Bacchic frenzy, overstep 
every other human and natural activity, and it is not right to 
compare their operations to those taking place in ordinary 
ways; but in respect to those which are utterly strange, and of 
earliest origin, it is proper to refer them back to the gods as 
authors. One form of divine inspiration is, accordingly, of 
this kind, and takes place after this manner. 

THE ORACLES. 

Another mode of entheastic divining, that of Oracles, is 
famous, and very plain in many ways, concerning which thou 
declarest such things as these, namely: ‘ 4 Others are inspired 
when drinking water, like the priest of the Klarian Apollo at 
Kolophon; others when sitting over cavities in the earth, like 
the women who deliver the oracles at Delphi; others when 
o overpowered by vapors from the water, like the prophetesses 
at Branchidae . 9 9 

Thou hast mentioned these three oracles by name, not be¬ 
cause there are only these, for there are many more which thou 
hast passed over in silence; but since these take rank before 
the others, and on account of which are more sought, thou art 
sufficiently instructed in respect to the mode of divining. I 
will now, because thou hast enough of these things, speak of 
the oracular art which has been sent down to human beings 
from the gods. We will, therefore, make our discourse in 
relation to these three, and not let a word fall respecting the 
many other oracles. 

It is acknowledged by everybody that the oracle at Kolo- 


WATER AND INSPIRATION 


125 


phon gives its responses through the medium of water. There 
is a spring in a house underground, and from this the prophet 
drinks. On certain appointed nights, many sacred ceremonies 
having taken place beforehand, he drinks, and delivers oracles, 
but he is not seen by the beholders who are present. It is 
manifest from this, therefore, that that water possesses an 
oracular quality; but how this is so not every man, as the say¬ 
ing is, may know. For it seems as though a mantic spirit ex¬ 
tended through it; but this is not true. For the divine being 
does not go about among its participants, thus divided and 
apportioned; but, on the contrary, it shines upon the fountain 
as though giving of itself from without, and tills it with the 
mantic power from itself. The inspiration which the water 
imparts is by no means all of it from the god, but it causes an 
adaptedness alone and a purification of the light-like spirit* 
in us, through which we become able to contain the divinity; 
but the presence of the god is different from this, and prior 
to it, and it flashes in from above like the lightning. Indeed, 
this presence forsakes no one of those who, through kindred 
nature, are in intimate union to it; but it is immediately pres¬ 
ent, and employs the prophet as an instrument, he neither be¬ 
ing normally himself, nor aware of what he is saying or where 
on the earth he is. Hence, after giving the oracles, he recovers 
control of himself at a later moment with difficulty. Indeed, 
before drinking the water he fasts an entire day and night, and 
as he begins to become entheast he withdraws by himself into 
certain sacred retreats. Thus, by this withdrawing and sep¬ 
arating from human affairs, he makes himself pure, and pre¬ 
pared for the receiving of the divinity; and through this means 

*Mr. Thomas Taylor refers us to the treatise accredited to Plutarch, 
on the “Failure of the Oracles,” in which this matter is explained at 
length. The faculty of divining, this author declares, is farthest with¬ 
drawn from this present condition by that idiosyncrasy of body which 
favors the development of the entheast condition. “The soul does not 
acquire the faculty of divining when clear of the body/’ he says, “for it 
has the same before, but is blinded by the commixture and confusion 
which it has with the body.” Hence he argues, “we do not divest 
divination either of divine origin or of rationality, seeing that we allow 
it for its subject, the Human Soul, and for its instrument an aura or 
exhalation productive of the ejitheastic rapture.” 



126 


THE FIERY MIST 


lie has the inspiration of the divinity illuminating the pure 
sanctuary of liis own soul, and he likewise effects by himself, 
unobstructed, the possession and divine presence complete and 
without impediment. 

The prophetess at Delphi, however, whether she gives ora¬ 
cles to human beings from a tenuous and fire-like spirit 
brought up from somewhere through an aperture,* or vatici¬ 
nates sitting in the inner shrine, upon the bronze chair with 
three feet or upon the four-footed chair sacred to the divini¬ 
ties^ gives herself up entirely to the divine spirit and is shined 
upon by the ray of the fire. In fact, when the fiery mist com¬ 
ing up from the aperture, dense and abundant, encompasses 
her on every side in a circle, she becomes filled by it with a 
divine luminance, and when she sits down in the seat of the 
god she comes into harmony with the unwavering oracular 
power of the divinity, and from these two preparatory opera¬ 
tions she becomes entirely the medium of the god. Then truly 
is the god present, shining upon her separately, being himself 
other than the fire, the spirit, their peculiar seats and all the 
visible apparatus about the place, physical and sacred. 

The woman also who delivers the oracles in verse at Bran- 
chidai, whether she is holding the staff! which was first pre¬ 
sented by a divinity and becomes filled with the divine lumi- 



* Modern writers have conjectured that this exhalation was of the 
nature of nitrous protoxide. Such a deriving of prophetic inspiration 
from “laughing gas” has a resemblance to the concept that Emanuel 
Swedenborg acquired his illumination by drinking coffee, and is equally 
absurd. 

f Apollo and Dionysos Zagreus his hearth-mate were the divinities at 
Delphi. 

|The staff, rod, wand, scepter, or baton, as the symbol of authority, 
possesses the greatest antiquity. It appears in mythology as the scepter 
of Zeus charged with lightning, the caduceus of Hermes that lulled to 
sleep, the staff of Asklepios with healing virtue, the narthex or thyrsos 
of Bacchus, and the club of Herakles. Every Roman Senator carried a 
wand. The rods of Moses and Aaron, the staff of the prophet, the wand 
of Kirke, the magic divining staff and the bishop’s crosier belong in 
the same category. 



THE ESTABLISHED LAW 


127 


nance, or whether she sits upon a wheel and predicts what is 
to occur, or whether she dips her feet or the border of her robe 
in the water, or receives the god by inhaling vapor from the 
water, she becomes by all these ways prepared for the recep¬ 
tion, and partakes of him from without.* 

These tilings, therefore, are plain to view, namely: the 
abundance of offerings, the established law of the whole sacred 
Observance, and such other things as are performed in a man¬ 
ner worthy of a god, prior to the oracular responding, such 
as the baths of the prophetess, her fasting for three entire 
days, her abiding in the interior shrine and having there al¬ 
ready the light and enjoying it a long time. For these things 
all make it manifest that there is an invoking of the deity, and 
that he becomes present as though coming from outside; and 
not only that the prophetess, before she takes her position in 
the accustomed place, receives an inspiration of a wonderful 
character, but likewise in the very spirit that is brought up 
from the fountain shows forth another divinity more ancient 
comes to view, separate- from the place, who* is the cause or 
the author of the place, of the fountain, and of the whole 
technic of divining.f 


*Branchidia or Didymea was situated near Milletus in* Ionia. The 
temple was very ancient. It was twice burned by the Persians. The 
structure was of the Ionic order, but a straight road, which led from it 
to the sea, was bordered on each side with statues on charis of a single 
block of stone with the feet close together and the hands on the knees 
precisely as at the avenues of the temples of Egypt. There was an 
Egyptian influence in Asia Minor and the islands of the Levant in very 
ancient times. 

fThe divinity here indicated belonged to the pantheon of Egypt. He 
was probably Imopht or Emeph the Asklepios of the Egyptians. 


























VIII 


THE DIVINING ART UNIVERSAL 


CHAPTER VIII 

THE DIVINING ART UNIVERSAL. 

It clearly appears, therefore, that the technic of divining* 
at the oracles accords with all the hypotheses which we have 
put forth in respect to the mantic art. For such a faculty, 
being inseparable from the constitution of places and bodies 
that are subjects of it, or preceded by a motion limited by 
number, cannot always prognosticate in the same manner 
things occurring in every place. But being separate and free 
from places and things that are measured by the enumerations 
of times as though superior to those existing in relations to 
time, and from those that are held fast by place, it is present 
with objects equally wherever they are, and is always con¬ 
versant at once with those coming into existence in time, and 
likewise includes in one the truth of all things by virtue of its 
own separate and superior essence. 

If, indeed, we have stated these things rightly, the divining 
power of the gods is not encompassed in parts by anything— 
neither by place, nor by a divisible human body, nor by a soul 
that is held fast in a single form of divisible qualities, but 
being separate by itself, and indivisible, it is present every¬ 
where in entirety with those who are able to receive it. Not 

131 



132 


THE EGYPTIAN MYSTERIES 


only does it shine from without, and fill all things, but it like¬ 
wise permeates all the elements, occupies the earth, and air 
and fire and water, and leaves nothing destitute of itself— 
neither living beings nor things sustained from the realm of 
nature. On the contrary, it imparts from itself an allotment 
of the faculty of foreknowing to some in a greater and to 
others in a smaller degree. Existing itself before all things, 
it is able, by reason of its separateness, to permeate and fill 
all things, according as every one is able to receive of it. 

DECEPTIVE DIVINATION. 

Let us now examine after this the other form of divination 
which is private and not public, concerning which thou sayest 
as follows: “Others are affected by standing upon indented 
marks,* like those who have been filled from an imperceptible 
inflowing of the divine pleroma.” Hence because of those 
who make a bad use of this form of divining it is by no means 
easy to include it in a single explanation. On the contrary, 
being near at hand, and in a pernicious degree superficial, it 
is employed by many persons in falsehood and deception which 
may not be tolerated. Nor is there any god present at all, 
but a certain motion of the soul is produced which is repug¬ 
nant to the gods, and allures from them a certain indistinct 
and phantom-like apparition which sometimes, because of the 
transient power, is likely to be thrown into disorder by the 
spiritual emanations of evil demons. But an appearing which 
chances to be genuine is likewise in other respects distinct, 
pure, unchangeable, true, and both inaccessible and unob¬ 
structed by spirits of a contrary temper. In like manner the 
darkness, from its peculiar nature, is not able to remain under 
the glowing sunshine, but suddenly becomes totally invisible, 
goes completely away from where it was, and takes itself off. 

* Goethe indicates a magic power in certain marks or characters 
when he describes Mephistopheles as fastened inside the chamber by the 
pentagram: 

"I must confess, my stepping o’er 
Thy threshold a slight hindrance doth impede: 

The Wizard’s Foot doth me restrain.” 



INDENTED MARKS 


133 


So also when the power of the gods shines forth in many 
directions, pervading everything with its benefits, the mob of 
evil spirits has no field of activity and is not able to manifest 
itself in any way, but, on the contrary, falls back as nothing 
into non-existence, having no nature for activity at all when 
superior beings are present, and not being able to throw them 
into disorder when they are giving forth light.* 

Whereas, therefore, there is such a difference in each of 
these classes, I will make use of no other tokens to distinguish 
them than those which thou hast mentioned. For when thou 
affirmest that “some are affected by standing on indented 
marks’’ thou seemest to signify nothing else than the cause 
of all the evils relating to these things. For there are some 
who overlook the whole matter of the Perfective Vision, not 
only in regard to the one making the invocation, and also the 
Beholder, but they likewise hold in contempt the arrangement 
of religious worship and the most sacred ordeal of encounter¬ 
ing prolonged penances,f and also reject the sacred laws and 
ordinances and other Holy Bites. They consider the standing 
upon indented marks to be enough, and imagine that by doing 
this for a single hour there is a certain spirit introduced. Yet 
how may anything worthy or perfective take place from these 
things ? Or how is the eternal and real essence of the gods to 


♦Proklos explains that when initiatory ceremonies are taking place, 
as in spiritual manifestations generally, baser spirits will often assume 
the guise of the superior genii, and draw away souls that are not pure. 
Hence the Chaldean Oracles declare that it is not proper to participate 
in them till purity is attained. “They enchant the souls and lead them 
away.” Proklos says again, “In the most sacred of the Perfective Rites, 
they say that the candidates first encounter the multiformed and manv- 
shaped races which come to view before the gods are to be seen; but they 
go on to the Mystic Cave unswerving, and having been made secure by 
the Rites they receive the divine illumination without alloy into their 
bosoms, and being stripped, so to speak, they partake of the divine nature. 
This, I think,” he adds, “is what takes place in the spectacular mani¬ 
festations.” 

fin all initiatory rites a probation takes place to test the fidelity and 
endurance of the candidates. The “Tortures” of the Mithraic Initia¬ 
tions consisted of long fasting, exposure to the severity of the climate, 
and terrors of wild beasts and the execution of a capital sentence. 



134 


MODES OF ENHANCEMENT 


be combined in sacred operations with temporary perform¬ 
ances? Hence, through things of this character, such silly men 
go entirely astray, and are not worthy to be numbered with 
diviners. 

OTHER MODES OP ENTRANCEMENT. 

In regard to another kind of divination thou makest this 
statement, namely: “Others who understand themselves in 
other respects be one divinely inspired through the fancy :* 
some taking darkness as accessory, others employing certain 
potions, and others depending on singing and magic figures. 
Some are affected by means of water, others by gazing on a 
wall, others by the hypaethral air, and others by the sun or 
some other of the heavenly luminaries.’’ 

All this kind of divination which thou describest as being 
of numerous species may be comprehended in a single faculty, 
which may be denominated the “Bringing of Light.” This 
evidently shines, however, with a divine luminance upon the 
ether-like and brilliant vehiclet which surrounds the soul, from 
which vehicle the divine imaginations, being set in motion by 
the will of the gods, take possession of the faculty of imagina¬ 
tion in us. For the whole life of the soul and all the faculties 
in it being subject to the gods, are set in motion in whatever 
manner the leaders may desire. 

This takes place in one of two ways: from the gods being 
present in the soul, or from the shining into it of a light com¬ 
ing beforehand from them. In either case the divine presence 
and the illumination are entirely separate. The attention and 
the reasoning faculty of the soul are therefore conscious of 
the events, because the divine light does not extend to these. 
The fancy, however, is divinely affected. As it varies entirely 


*Greek, (fravrao-riKov ( Phantasm, or imagination) is defined by 
Chrysippos and Plutarch as the faculty which reveals itself and its 
causes; phantastikon or fancy, the term here used, as a vain impulse of 
the mind with no real cause ; phantaston as the imaginable, anything that 
may make an impression; phantasma, a phantom, an apparition. 

fThe vehicle is called the “astral aura” by Paracelsus, and Kamarupa 
by Hindu sages. 



ILLUMINATION 


135 


from the habits of human beings, it is not excited from itself 
to the modes of imagination, but from the gods. 

Since, however, the contrary principle, through a change 
throughout and absence from itself, is capable of receiving 
its contrary, or that which is akin or homogeneous through 
similarity may receive its like, the light-bringers likewise 
take the darkness as an auxiliary, and likewise employ the 
light of the Sun or of the Moon, or, in short, the open air, for 
illuminating. 

Sometimes, however, they also make use of established con¬ 
ditions such as are familiar to the gods that are about to be 
brought thither, or chants or dramatic compositions; these 
having been suitably prepared for the order of reception, the 
coming and appearing of the gods. Sometimes, again, they 
conduct the light through water, since this medium, being 
transparent, is well adapted for the receiving of light.* But 
at other times they cause it to shine upon a wall, having before¬ 
hand made ready in the best manner a place in the wall for 
the reception of the light, by sacred delineations of engraved 
figures, and at the same time fixing it firmly in a solid place so 
that it may not be too much diffused. 

There are also many other ways for bringing the Light; 
but they may all be reduced to one, namely: to its illumination 
in whatever way and through whatever instrumentalities the 
gods may choose to shine forth. Since not only the light is 
from without, and alone possesses everything subject to the 
will and intelligence of the gods, but, what is more important, 
it has a sacred irradiation derived not only under the aether 
on high but also from the air or from the moon or the sun, 
or some other celestial sphere, it is manifest from all these 
things that such a mode of divination is unlimited, primary 
in operation, and worthy of the gods. 


*Damaskios explains this operation: “There was a sacred woman 
who had a nature divinely endowed in a wonderful degree. Pouring 
pure water into a glass cup, she saw in the water in the cup the ideal 
appearance of things about to take place, and foretold from the view 
things that would occur. But,” adds he, “of such an experiment, we 
ourselves are not ignorant. ” 



136 


AUGURY 


DIVINING BY AUGURY. 

Come, then, let ns pass on to the mode of divining which 
is carried into operation through a human technic, and in¬ 
volves much guessing and expecting. In regard to this thou 
speakest as follows: ‘ 1 Some have likewise established the 
technic of searching the future by means of entrails, birds 
and stars/’ There are also many other such technics, but 
these are sufficient for the exhibiting of every form of the art 
of divining. So, then, to tell the whole story this method 
makes use of many signs or symbols which have in various 
ways been made efficacious by the gods. From the divine 
tokens, according to the relationship of things to the signs 
that have been exhibited, the technic in some way arrives at 
conclusions, and guesses at the augury, inferring it from cer¬ 
tain probabilities. The gods, then, create the signs either 
through the agency of nature, which is itself subservient to 
the generation of everything both general and particular, or 
else through the demons that operate in the generative sphere, 
who, taking control of the component parts of the universe, 
and of partible bodies, and likewise of all living things in the 
world, bring out with facility the phenomena which are pleas¬ 
ing to the gods. They make known beforehand, symbolically, 
the purpose of the divinity that is about to come, as explained 
by Herakleitos, “ neither telling nor concealing, but indicating 
by signs/’ Thus, by foreshadowing, they impress, as by a 
likeness, the manner of the creation. In like manner, there¬ 
fore, they generate all things by means of images, and like¬ 
wise signify them beforehand through instituted emblematic 
representations. Equally, also, by this means, they excite our 
faculty of understanding to a greater acuteness. Let these 
things, therefore, be determined in common by us in regard 
to all technic of this kind that men have devised. 

In particular, however, the soul of living animals, the 
demon that is set over them, the atmosphere, and likewise the 
motion of the atmosphere, and the revolution of the surround¬ 
ing sky, transform the entrails in various ways as may please 
the gods. A sign of this is that they are often found without 


ABSENCE OF ORGANS 


137 


a heart, or in some way dismembered of some of the principal 
parts,* of which, when they are deprived, it is not at all pos¬ 
sible that the life should remain in the animals. Not only, 
however, the impulse of their own soul moves the birds, but 
the guardian demon of the animals also sets them in motion. 
Likewise, the circulation of the atmosphere, and the poten¬ 
tial force which passes down from the sky into the air, making 
everything in harmony with the divine purposes, lead them in 
conformity to what the gods arrange originally. The most 
important sign of this is that of the birds themselves tearing, 
and many times actually destroying, themselves; for this is 
a thing not natural for anything to do. But this art of divin¬ 
ing is a thing of a superior nature, so that it is a something 
else accomplishing these things through the birds. 

Moreover, the circuits of the stars come near to the per¬ 
petual revolutions of the sky, not only in space but also in 
powers and in the radiations of light. But they are moved 
in whatever way the gods in the sky impel them. For the 
most absolutely pure and supreme principle of the atmosphere 
being closely affiliated to fire, they, as the gods make the sign, 
are also lighted up immediately. If, however, any one thinks 
that certain auras of the divinities of the sky are given off 
into the atmosphere, he will not have conjectured anything 
foreign to what is often performed in the divine art of divina¬ 
tion. The oneness, and also the sympathy, of everything, and 
likewise the simultaneous motion of the parts that are farthest 
away as though they were near by and parts of one animate 
being, cause the sending of these signs from the gods to human 
beings, first through the sky and then through the atmosphere 
appearing to men, especially brilliant. 

This, then, becomes manifest through the statements that 
have been made, namely: That the gods, making use of many 
intermediate instrumentalities, send forth signs to human be- 


*When Julius Caesar was assassinated it was affirmed by the Augurs, 
that the event was foreshadowed by the absence of a head to the liver 
of the animal sacrificed that day; and on the morning of the murder 
of the Emperor Pertinax the victims were said one of them to lack a 
heart, and the other, a liver. 



138 


INSTRUMENTALITIES 


ings, employing not only the services of demons, but also of 
souls and the whole realm of nature; they likewise leading all 
these, their followers, from the first beginning throughout the 
cosmic universe, and transmitting the impulse which goes 
forth from them whither they please. Being, therefore, them¬ 
selves separate from all and free from all relationship and 
common nature with those in the region of generated existence^ 
they lead everything in the realms of generation and produc¬ 
tion according to their own purpose. 

This explanation in respect to the art of divination agrees 
accordingly with the theory of the creation and foreknowledge 
of the gods, for it does not drag down the mind of the superior 
beings to this region and to us; but instead, this, remaining 
stable in itself, turns to itself not only the signs, but likewise 
the whole art of divining, and discovers them proceeding 
from it. 

ERRONEOUS VIEWS OF DIVINATION CORRECTED. 

Thou askest likewise, in relation to “the nature of divina¬ 
tion, what it is and what is its peculiar character.” This 
we have explained already, both generally and specifically. 
But thou, first of all, hast put forth this statement: “The 
diviners all say that they arrive at the foreknowing of the 
future through gods or demons,* and that it is not possible 
for others to have any inkling of it—only those who have com¬ 
mand over the things to be.” Thou then remarkest, as if 
hesitating: “I dispute whether the divine power is brought 
down to such subserviency to human beings, as, for instance, 
not to hold aloof from any who are diviners with barley meal.” 

But when thou appliest the term “subserviency” to the 
providential care and protection that we enjoy thou failest 
to understand aright the vastness of the power of the gods, 
the goodness transcending and the causality which includes 

*There are three modes of forecasting: prophecy, divination and 
guessing; and they are referred respectively to divinity, demons and 
observation of the course of things. Demons appear to be the same as 
the “angels” of the Judean and Christian theology. “Both gods and 
demons have a certain and unerring knowledge of things to come,” says 
Proklos. 



THE MODE OF ENERGY 


139 


all tilings. Besides, tlion overlookest the mode of energy, that 
it is neither attracted downward nor turned toward us, but 
precedes us, as being separate from us and entirely distinct. 
It, indeed, imparts itself to the recipients, but in this it neither 
goes out from itself nor becomes lessened, nor is subservient 
to those that participate of it. On the contrary, it makes use 
of all as being subservient to itself. 

The observation which thou hast suggested appears to me 
to be a complete mistake in another particular. If we take 
for granted that the doings of the gods are similar to those 
of men, there will a question arise as to how they are pen 
formed. For in supposing that because we ourselves undergo 
changes, and are sometimes affected by the conditions of vari¬ 
ous affairs to which we are attending, on this very account 
thou dost, in the concept that the power of the gods is at all 
subservient to those that are governed by it, conjecture wrong¬ 
ly. Neither in the making of worlds nor in the foresight of 
the realm of generated existence nor in the divining in respect 
to it, is the divine power ever attracted from its sphere to 
those that participate of the outflow. But, on the other hand, 
it shares its benefits with all, and makes all to be like itself. 
It not only serves those abundantly that belong to its circle, 
but the more it remains by itself so much the more it is filled 
from its own stores. It does not itself become of the quality 
of those that participate of it, but it renders its partakers 
similar to itself. It preserves them in every way, but remains 
complete in itself; it includes them within its own sphere, 
but at the same time is neither mastered nor encompassed 
by any one of them. In vain, therefore, does an undermean¬ 
ing of such a kind cause annoyance to individuals, for the 
god is not divided and portioned out as a commodity among 
the different modes of divining, but without such division it 
produces them all. Nor does he bring different matters to 
completion separately in regard to time, and in different ways, 
but operates them all together at once and according to one 
design. Nor is he held fast in respect to signs, as being en¬ 
compassed by them or parceled out by them. On the other 
hand, he arranges signs in himself in a single order, and like- 


140 


SOULLESS OBJECTS 


wise includes them in one concept, and issues them forth from 
himself according to a single purpose. 

If, however, the power of the gods in this matter of prog¬ 
nostication extends to objects without soul, such as little peb¬ 
bles, rods, certain trees, stones, wheat or barley meal,* this 
is itself a most wonderful form of predicting by divine vatici¬ 
nation, because it is an imparting of soul to things that are 
without soul, and motion to objects that of themselves are 
incapable of moving, and makes everything clear and know- 
able, participant of the reasoning faculty, and definable ac¬ 
cording to the measures of intelligence, and yet having noth¬ 
ing of rationality by themselves. 

Another thing which the god brings to notice in the dis¬ 
plays appears to me to be nothing less than a superhuman 
wonder: for as he sometimes makes a man of moderate attain¬ 
ments and understanding utter apothegms full of wisdom, 
through which it is made plain that the occurrence is not a 
human, but a divine performance, so through agencies desti¬ 
tute of knowledge he reveals perceptions which were prior 
to any knowing. At the same time the god makes it manifest 
to individuals that the signs and tokens which are exhibited 
are worthy of belief, and that he is superior to the realm of 
nature, and exalted above it. 

Thus the things in the realm of nature which were unknown 
he makes known, and those which are unknowable he makes 
knowable. Not only does he, through these, implant sagacity 
in us, but he also, through everything that is in the universe, 
sets our mind in motion toward the knowledge of the truth— 
of the things that are, of the things that are coming into exist¬ 
ence, and the things that will be—the Past, Present and 
Future. 


* Various modes of divining were employed. We read that the 
patriarch Joseph divined with his cup ( Genesis, xiv, 5) : the Syrian 
ambassadors took the mode of reply from Ahab as a token (I Kings, 
xx, 33). The Skyths and other ancient peoples divined with rods of 
tamarisk. Laurel leaves were also used. The King of Babylon decided 
to lead his army against Jerusalem, after a divination with arrows 
(Ezekiel, xxi, 21, 22). The lot was common; indeed it was supposed 
that the conditions of life in the earth were established by such allotment. 




DIVINITIES AT THE RITES 


141 


From these considerations it is evident, I think, that the 
mode of divination is absolutely contrary to those ways which 
thou dost mistrust and suppose; for it is authoritative, and 
first in operation, and likewise self-governing and transcend¬ 
ent, encompassing all things in itself, but not itself encom¬ 
passed by any, or enclosed in limited conditions by its partici¬ 
pants. On the other hand, it takes its place above, and exer¬ 
cises authority over all as a single assemblage, without dis¬ 
tinctions, but ruling over the whole with unlimited power, and 
giving forth signs and portents collectively. 

Thou wilt, therefore, from these premises, easily resolve 
those doubts which are personal and annoying to many indi¬ 
viduals, and duly raise thyself to the perception of the spirit¬ 
ual, divine and undeceptive foretokens of the gods that are 
manifested from all sources. 

We contend, therefore, that the divine power is not brought 
down into the signs and symbols of the art of divination. 

THE DIVINITIES PRESENT AT THE RITES 

Another controversy now awaits us, not less in significance 
than the one which has just been finished. Thou introducest 
it at once in regard to the divinities that are the causative 
powers in the art of divination, by questioning “whether a 
god or angel or demon, or some other such being, is present 
at the manifestations (epiphanies) or at the divinations or 
at any of the Sacred Performances.’’ 

The simple reply which we make to this is that it is not 
possible for the Divine Performances to be carried on in a 
manner befitting sacred matters without some one of the supe¬ 
rior races being present, beholding and making the Sacred 
Performances complete.* Accordingly, when the procedures 
are perfect, sufficient of themselves, and without defect, gods 
are their directors. But when they are only suitable for the 
intermediary races (as angels and demons), and fall some¬ 
what short of what is due to the highest beings, then they have 
angels to make them complete and make the exhibitions. But 


*See Deceptive Divination, page 132. 



142 


THE GODS SUPERIOR TO NECESSITY 


those which are classed as lowest and last are assigned to the 
demons to be performed. 

The successful accomplishment of the divine services is 
always confided to some one of the superior orders. Since it 
is not permissible, without the gods, even to prattle a word 
in respect to the gods, it may be taken for granted that god¬ 
like achievements and all forms of prognostication are not 
conducted successfully except with the gods present. For the 
human tribe is weak and of little account; it sees but little, 
and possesses nothing by nature. But for the inherent ten¬ 
dency in it for wandering, disorder and unstable changing, 
the one remedy is whether it may participate, so far as it is 
able, of some portion of the divine light. But whoever seeks 
to exclude this does the same thing as those who attempt to 
develop a soul from objects that are without soul, or generate 
mind from those destitute of mind. For he proposes without 
the agency of a divine cause to create divine works from mate¬ 
rials that are not divine. 

Let it be conceded, then, that a god or demon or angel is 
bringing the superior rites to completeness. We do not grant 
in the least what thou throwest out as an acknowledged fact, 
namely: That the superior beings bring these things to pass, 
“as having been drawn thither, through us, by the necessities 
created by the invocation. ’ ’ For the god, and the entire chorus 
of superior beings connected with him, are superior to neces¬ 
sity—not alone from the necessity which is induced by human 
beings, but also that necessity which holds the world in its 
grasp. Hence, it is not the province of the nature which is 
non-material, and not receptive of any acquired order, to be 
subservient to any necessity coming in from elsewhere. 

Then, again, the invocation and the rites performed by the 
adept in superior knowledge bring them to the superior races 
and attach them together by becoming assimilated and of the 
same household; but they never bring their operations to 
completion by compulsory endeavor. Hence, the occurrences 
are not observed in the persons entranced, as thou thinkest, 
the theurgic adept being in a passive condition; nor is divin¬ 
ing effected through a necessity, a passive condition being 


A DIVINE OPERATION 


143 


dominant in the delivering of the oracle. For these condi¬ 
tions are foreign to the essence of the superior beings, and 
in other respects unsuitable. 

DIVINATION PURELY A DIVINE OPERATION. 

On the contrary, neither is the cause of these manifesta¬ 
tions of the superior beings like an intermediate instrumen¬ 
tality, nor does the person who makes the invocations act 
through the one that is entranced; and to assert these things 
is sacrilegious. For this is much more true, namely: That 
God is all, he is all-powerful, he has filled all from himself, 
and he alone is worthy of highest regard, praise and supreme 
honor.* 


*Mr. Thomas Taylor adds this note: “God is all things causally, 
and is able to effect all things. He likewise does produce all things, 
yet not by himself alone, but in conjunction with those divine powers 
which continually germinate, as it were, from him, as from a perennial 
root. Not that he is in want of these powers to the efficacy of his pro¬ 
ductive energy, but the universe requires their cooperation, in order 
to the distinct subsistence of its various parts and different forms. For 
as the essence of the first cause, if it be lawful so to speak, is full of deity, 
his immediate energy must be deific, and his first progeny must be gods. 
But as he is ineffable and superessential, all things proceed from him 
ineffably and superessentially. For progressions are conformable to 
the characteristics of the natures from which they proceed. Hence the 
cooperative energy of his first progeny (the minor gods) is necessary 
to the evolution of things into effable, essential and distinct subsistence. 
The supreme God, therefore, is alone worthy; but this is not to the ex¬ 
clusion of paying appropriate attention and honor to other powers that 
are subordinate to him, who largely participate of his divinity, and are 
more or less allied to him. For in reverencing and paying attention to 
these appropriately, we also attend to and reverence him. For that 
which we attend to, honor and esteem in them, is that alone which is of 
a deified nature, and is therefore a portion, as it were, of the ineffable 
principle of all things. 

“Mighty study and labor about these intermediate powers is neces¬ 
sary in order to our union with their ineffable cause. For as we are 
but the dregs of the rational nature, and the first principle of things 
is something so transcendent as to be even beyond essence, it is impossible 
that we should be united to him without media: viz., without the gods 
and their perpetual attendants, who are on this account, true saviors 
of souls. For in a union with the supreme deity our true salvation 
consists.” 



144 


THE HUMAN INSIGNIFICANT 


What is human when it is compared with the divine is 
base, insignificant, and a mere plaything. Hence, I laugh 
when I hear that the god is automatically present with certain 
persons or objects, whether through the Cycle of nativity or 
through other causes. For if he is controlled by the Cycle 
of nativity the unbegotten divinity will not then be the supe¬ 
rior ; nor will he, as he is himself arranged with certain things 
with reference to other causes, be primarily a cause of all 
things. These suggestions, therefore, are also unworthy of 
the conception which we should entertain in regard to the 
gods, and are entirely foreign to the performances which take 
place in Theurgy.* 

Such inquiry, however, is subject to the same condition 
which the many experience in regard to the Creation of the 
universe and providence. For not being able to learn what is 
the nature of these, and likewise discarding the deep thoughts 
and arguments of individuals in respect to the divine beings, 
they take all recognition of providence and creation entirely 
away from them. 

We are accustomed to meet these individuals with the an¬ 
swer that the divine mode of creation and guardianship is 
different from what they suppose of such things, and that it 
is not proper for them, because of their ignorance, to reject 
it as not having existed from the beginning. So, likewise, it 
may be pleaded with thee that all foreknowledge and doing 
of sempiternal works are the works of gods, and are neither 
performed through necessity nor through different human 
causes, but wrought through such causes as the gods alone 
know. 

DIVINATION NOT A FACULTY OF THE SOUL. 

Passing these things by accordingly, we may now, with 
good reason, proceed to explain the second cause which thou 


’“The sentiment here enforced is that no prayer or rite has any 
efficacy to attract a divine being, and so bring down God, but rather 
it exalts the worshipper to the Divinity. Proklos also says: “In the 
invocations and at the Autopsia, the divine essence seems after a manner 
to come down to us, when really w T e are extending ourselves to it instead.” 



IGNORANCE 


145 


hast set forth, namely: “That the soul utters and imagines 
these things, and that they are peculiar conditions of it, which 
have been produced from little sparks.”* 

On the contrary, neither are these things from the realm 
of nature, nor does the reasoning faculty accept them. For 
everything that comes into existence comes from a specific 
cause, and that which is of kindred nature is brought to pass 
by that which is akin to it. But the divine operation is not 
automatic, for such a thing is without a cause and not in any 
way arranged. Nor is it the product of a human cause, for 
this is alien to it and subordinate, and that which is more 
perfect cannot issue from that which is less perfect.! All 
operations, therefore, which are like divinity in their nature 
have their inception from a divine cause. For the human soul 
is held fast by a solitary ideal, and is kept in the dark by the 
body on every side. Whether this condition is termed the 
river Amalete or water of Lethe or ignorance and insanity 
or bondage through passive conditions or deficiency of vital 
force, or some other evil thing, it will not be a name suffi¬ 
ciently expressive to denote its badness. X 


*Plutarch: Why the Oracles Cease to Give Answers. 89. —“The 
soul does not have the faculty of divining when clear of the body as from 
a cloud; but it is blinded by its commingling and confusion with the 
mortal nature.” 

fRev. James Martineau: Place of Mind in Nature .—“Surely 
nothing can be evolved that is not first involved. Evolution and pros- 
pection are inseparable conceptions. Go back as you will, and try to 
propel the movement from behind instead of drawing it from before, 
development in a definite direction toward the realization of a dominant 
scheme of ascending relations, is the sway of an over-ruling end.” 

J“Amalete” signifies carelessness, negligence; “Lethe” means the 
extinction of remembrances; ignorance is inability for real knowing. 
Plato in the “Republic,” Book X, describes a vision in which the souls 
are seen in the act of selecting for themselves the quality of a new life 
in the earth. By the choice they make, their guardian demon is allotted 
to them. Then they drink the water of Lethe “which no vessel contains” 
and forget all the past. 

Irenaeos, cavilling at Plato, demanded how he knew all this; adding 
that if he knew part he ought to know all. He seems to have overlooked 
the fact of a mantic or supraconscious condition in which such things 
may be known as they are perceived, to an extent commensurate with the 
development of the intuitive faculty. 



146 


MINGLED SUBSTANCE 


The soul being held by such restraint, how may it become 
sufficient for such an operation? It is by no means reasonable 
to suppose such a thing. For if we seem at any time to be 
able to effect a participation, and to be enlightened by the 
gods, it is by this alone that we derive benefit of the divine 
energy. On this account, the soul not possessing intrinsic 
excellence and sagacity, it does not participate of the divine 
operations. Indeed, if such operations pertained to the soul, 
every soul, or at least the solitary one endowed with intrinsic 
completeness, would perform them. Now, however, not one 
or another of them is sufficiently prepared for this. On the 
contrary, so far as relates to the divine energy, even the per¬ 
fect soul is incomplete. 

The theurgic energy, therefore, is different, and the suc¬ 
cessful accomplishment of the divine works is enabled by 
the gods alone. If the fact were otherwise this would not be 
at all necessary in the service of the gods, but we would have 
the divine boons in this case without religious worship. If 
these opinions are like madness, and without sense, it is proper 
to discard such undermeanings as furnishing a cause worthy 
of mention for the fulfilling of divine operations. 

DIVINATION NOT OF TWOFOLD ORIGIN. 

Thirdly, thou subjoinest the following statement, namely: 
“That there is a mingled form of substance produced from 
our own soul and from the divine inbreathings from without. ” 
Is it any more true than the others? 

Look at this more critically, lest from being entangled 
by its apparent plausibility, we pass it by without noticing. 
For if any one thing is, perchance, brought into existence from 
two, it is generally alike in form, alike in nature, and alike in 
essence. So the elements coming together into the same asso¬ 
ciation produce one specific element out of many, and many 
souls are .joined together into one entire soul. Certainly, how¬ 
ever, anything which is completely taken away cannot ever 
become one with that which is going forth from itself; neither 
may the soul be constituted of one form of substance with 



A PARADOXIC OPINION 


i4r 

tlie divine inbreathing. For if the divine nature is unmin¬ 
gled the soul is not commingled with it, and if it subsists un¬ 
changeable it will not be changed through any combination 
from its simple essence into any community of elements with 
anything else. 

Certain individuals of former times were, therefore, of 
the opinion that “small sparks’’ kindled up divine ideals in 
us, which, whether they are from the realm of nature or of the 
nature of the body in some other manner, cannot be changed 
from things of chance into things divine. In the present in¬ 
stance, however, the suggestion is made that the soul is a joint 
element in the divine commixture. This is equivalent to say¬ 
ing that the soul is equal in importance to the gods, and like¬ 
wise that it imparts to them a certain constituent and receives 
one from them in return; and also that it imposes conditions 
upon the superior beings and is itself limited in its sphere 

bv them. 

%/ 

But there are others who affirm what is most mischievous, 
namely: That the gods, being the interior cause in the order 
of the elements, coexist in the beings that are brought into 
existence by them, and that there will be an outbirth that will 
be produced since time, and of a commingling during time, 
and that it will encompass the gods in itself. But in such event 
what is this commingled form of substance! For if it is both, 
conjoined together (the soul and the divine inbreathing), it 
will not be one single thing from out of two, but as composed 
from two put together at random. But if it is an entity, other 
than both, then we must admit that things eternal will be sub¬ 
ject to change, and the divine essences will differ in nothing 
from physical ones in the realm of generated existence. The 
supposition that an eternal being may be brought into the 
world through nativity is absurd; but to imagine that any¬ 
thing consisting of eternal qualities will be dissolved is more 
absurd. 

By no means, therefore, has such an opinion in respect to 
divination anv reasonableness; but now we must consider this 
notion paradoxic, whoever may propose it, whether one or 
two. 



IX 

DEMONS 




CHAPTER IX 


DEMONS 

Thy next supposition comes up now for consideration, 
namely: 4 4 That the Soul, through such activities, generates 

from itself a faculty of imagination in regard to the future, 
or else that the emanations from the realm of nature bring 
demons into existence through their inherent forces, especially 
when the emanations are derived from animals.’’ 

These statements appear to me to exhibit a fearful disre¬ 
gard of the principles pertaining to divinity, and likewise 
those of the theurgic operation. For one absurdity appears 
at the outset, namely: that the demons are generated and per¬ 
ishable things.* But another one more woful than this is, that 
by this hypothesis those beings that are prior are produced 
from those that are posterior to themselves. For the demons 
existed already in some manner before soul and the faculties 
incident to the bodily structures. Besides these considera¬ 
tions, how is it possible that the energies of the divisible soul, 
which is held fast in a body, be transformed into essence and 
be separate by themselves outside of the soul ? Or how may 
the faculties incident to the bodies, which have their verv be- 
ing in the bodies, become separate from them? Who is it that 
is freeing them from the corporeal framework and collecting 
the dissolved substance into one group? For a being of such 
a character will be a demon preexisting before the placing of 
the component elements together. The statement, however, 
has also the usual perplexity. For how may divining be pro- 

*Plutarch in his treatise on “Oracles” speaks of Hesiod limiting the 
soul of a demon and the life of a demigod, and also represents Xenokrates 
as saying that the nature of demons is endued with the passions and 
perturbations of the mortal nature and the force and power of the divine- 

151 



152 


IMAGINATION 


duced from things that have no oracular quality, and how may 
soul be generated from bodies that are without a soul? Or, to 
say the whole at once, how may the things which are more 
complete be produced from those which are less complete? 
The mode of producing appears to me likewise to be impos¬ 
sible. For to produce essence through the activities of the 
soul and through the powers in the bodies is not possible; for 
from the things which do not have it, essence cannot be 
developed. 

Whence comes the imagination of that which is about to 
take place? From what does it receive the faculty of divining? 
For of the things which have been sown anywhere through 
generation we absolutely never see anything possessing more 
than what is imparted to it from the first parentage. But it 
seems that the imagination may receive a certain superior 
addition from what has no being; unless it may be said that 
the demons get a foothold upon the matter from the [sacri¬ 
ficed] animals, and that, being brought under their influence, 
they are moved in respect to it by a common sympathy. Ac¬ 
cording to this opinion, therefore, the demons are not gener¬ 
ated from the forces inherent in bodies, but being at the lead 
of them, and existing before them, they are moved in like 
manner with them. Granted that they are thus exceedingly 
sympathetic, yet I do not see in what manner there will be 
anything true in regard to what is to come. For the fore¬ 
knowing and forecasting of the future do not come within 
the range of a sympathetic power, nor a nature belonging to 
the realm of matter, and held fast in a specific place and body; 
but, on the contrary, the faculty must be free in respect to 
everything. 

Let the supposition which thou hast made receive these 
corrections. 


CONCERNING ORACULAR DREAMS. 

Immediately after this, observations are brought forward 
as of one that was wavering in regard to the nature of divin¬ 
ation; yet as they are advanced there is an endeavor apparent 
to overturn the art entirely. We will, therefore, direct the 


A CONDITION OF THE SOUL 


153 


discussion to both these conditions of the case. We will begin 
by first answering the former of them: “That during sleep, 
when we are not engaged with anything, we sometimes chance 
to a premonition of the future.” It is not suggested that the 
source of the divination is from out of ourselves and that the 
one which accompanies it is from without. The two are closely 
allied together and are intimately interblended with each 
other. Hence, their operations in respect to these matters 
are carried out in the manner defined, and follow the causes 
which precede them, being allied to them in close relations. 
When, however, the cause is free from such attachments, and 
preexists by itself, the end is not marked out in relation to us, 
but everything depends on influences outside. Now, therefore, 
it is likely to happen in such cases that the truth in the dreams 
does not come out in concert without ritual operations, and it 
often shines forth from itself. This shows that divination, 
being from the gods without, and endued with authority which 
is all its own, will, when it pleases, graciously reveal the 
future. Let these explanations be an answer of such a 
character. 

A PECULIAR CONDITION OF SOUL NOT A SOURCE OF DIVINATION. 

Afterward, in the endeavor to explain the nature of divin¬ 
ation, thou doest away with it altogether. For if, as thou 
affirmest, “a condition of the soul” constitutes the source of 
divination, what person of sense will accord to a thing so 
palpably unstable and capricious foreknowledge that is nor¬ 
mal and stable? Or, how can the soul that is discreet and 
constant as to the better faculties—those of the mind and 
understanding—be ignorant of what is to be, when the indi¬ 
vidual that is receptive as to disorderly and turbulent impres¬ 
sions throws the future wide open? For what in the world 
is peculiar in the passive condition to qualify it for the behold¬ 
ing of the things that possess real being? Why is not this 
condition a hindrance rather than an aid to the more genu¬ 
ine perception? Further, also, if the things in the world were 
placed together by means of passive conditions, the similitude 
of the passive conditions would be in close proximity to them. 


154 


DISEASE NOT A FACTOR 


But if they are established through principles and through 
ideas there will be a different nature of foreknowledge, which 
will be quit of everything like passive condition. 

Then, again, the passive condition is conscious only of 
what is going on and what is now in existence, but foreknowl¬ 
edge extends also to those things which as yet do not have 
being. Hence, foreknowledge is far different from a passive 
or susceptible condition. 

Let us, however, consider thy arguments for such an opin¬ 
ion as thou hast put forward. Thy statement that i ‘ the senses 
are held in check ” tends to the contrary of what thou hast 
before declared, for it is an evidence that no human phantasm 
is active at the particular time. But “the fumes which are 
introduced’’ are in close relationship to the god, but not to 
the soul of the Beholder. The “invocations” do not induce 
an inbreathing into the reasoning faculty or passive conditions 
of body in the worshipper, for they are perfectly unknowable 
and arcane; but they are uttered intelligibly to the god alone 
whom they are invoking. But what thou remarkest, “that 
by no means everybody, but only the more artless and young 
are suitable” for the procedures, demonstrates that such as 
these are more in condition as a receptacle for a spirit that 
enters from without and holds the subject entranced. 

From these things, however, thou dost not conjecture right¬ 
ly that the enthusiastic rapture is a passive condition; for 
the evidence follows likewise from these signs and tokens that 
it flows in from without, as an inbreathing. Let these things, 
therefore, so be with us. 

DISEASE NOT A FACTOR IN' DIVINATION. 

After these conjectures there follows another, a descent 
from the entheast aberration to ecstasv or alienation of mind 
on toward a worse condition. It is declared, most irrationally, 
that the origin of the divining art is “the mania that occurs 
in diseases.” For it sets forth enthusiasm or divine inspira¬ 
tion as due to melancholia or the redundancy of black bile, 
the perverted conditions of drunkenness, and the fury inci- 
dent to rabid dogs. It is necessary from the beginning, there- 


THE EVILS OF MANIA 


155 


fore, to make the distinction of two species of ecstasy or en¬ 
hancement, of which one causes degeneration to an inferior 
condition, and tills with imbecility and insanity; but the other 
imparts benefits that are more precious than intelligence. The 
former species wanders to a disorderly, discordant and world¬ 
ly activity; but the latter gives itself to the Supreme Cause 
which directs the orderly arrangement of things in the world. 
The former, being destitute of real knowledge, is led aside 
from good sense; but the latter is united with those superior 
sources of wisdom that transcend all the sagacity in us. The 
former is constantly changing, but the latter is unchangeable. 
The former is contrary to nature, but the latter is superior 
to nature. The former brings down the soul into lower condi¬ 
tions, but the latter leads it upward. The former places the 
subject entirely outside of the divine apportionment, but the 
latter joins, unites him to it. 

Why, then, does thy discourse lead off so much from the 
proposed hypothesis as to be turned from the things superior 
and beneficial to the worst evils of mania? For in what does 
the enthusiastic inspiration resemble melancholy or drunk¬ 
enness or any other form of alienation originating from mor¬ 
bid conditions of the body? What oracle can ever be pro¬ 
duced from distempers of the body? Is not a product of such 
a kind wholly a destruction, but divine possession a perfect¬ 
ing and deliverance of the soul ? Does not the worthless trance 
happen at the same time with debility, but the superior enthu¬ 
siastic rapture with complete reign? In short, to speak plainly, 
the latter, being in a tranquil condition as relates to its own 
life and intelligence, gives itself to be used by another; but 
the former, operating with its peculiar species, renders them 
utterly wicked and turbulent. 

This difference is therefore the most palpable of all, as all 
operations by divine beings differ from others. For as the 
superior orders are completely apart from all the others, their 
operations are accordingly not like those of any other beings. 
When, therefore, thou speakest of the aberration of a divine 
being, let thy conception of it be free from all human “aber¬ 
rations.” And if thou imputest to them “abstinence” simi- 




156 


APPARITIONS OF TECHNICAL MAGIC 


lar to that of the priests, do not look upon human abstinence 
any more as being similar to it. But of all things, do not 
compare i ‘ diseases of the body, such as suffusions, and fancies 
set in motion by morbid conditions,’ ’ with the divine visions. 
For what have they in common with each other? Neither art 
thou at liberty to contrast ‘ 6 equivocal states of mind, such as 
may occur during abstinence and ecstasy,” with the sacred 
visions of the gods, which are defined by a single energy. But 
on the other hand, thou mayest not associate in mind the spec¬ 
tacles of the gods that are superlatively efficacious with “the 
apparitions got up by technical magic.”* For the latter have 
neither the energy nor the essence nor the genuineness of the 
objects that are beheld, but only project bare phantasms that 
seem real. 

All such questions, however, which lead away from the 
subject and carry the attention from contraries to contraries, 
we do not consider as touching the hypothesis before us. 
Hence, having set them forth as foreign to the subject, we do 
not suppose it to be necessary to waste more time upon them, 
as they have been set in a disputatious way to lead us to 
wander from our course, but not with any curiosity of a philo¬ 
sophic character. 

CONCERNING SPURIOUS AND GENUINE DIVINATION. 

One will wonder, therefore, at the many and different 
suggestions of new points of argument which are evidently 
brought forward for the purpose of disputing. He will be 
astonished, with good reason, at the oppositeness of the opin¬ 
ions that are put forth to explain divining. It is affirmed that 
the whole art is only a matter of appearances produced by jug¬ 
glers, there being nothing substantial, and likewise that it is 
exercised by persons who are impelled by emotion or disease, 
and are in a condition to dare anything of a delusive nature, 
and that it is possible for them to come upon the truth by 
chance. For what principle of truth, or what starting-poin* 
of something that may be understood, less or greater, will 


♦The goetic art or “black magic.” 



THE TRUTH 


157 


there exist in these individuals f We should not receive that 
as the truth, however, which conies in such manner by chances; 
as that also happens to be recorded of those who are borne 
along to no purpose. That, however, is not to be acknowl¬ 
edged as the truth in which the things are done in concert with 
those that are performing them; for these things coexist with 
the physical senses and with the perceptive faculties of ani¬ 
mals. Hence, that which is done in this way has nothing that 
is its own, or divine, or superior to what is common in nature. 

On the other hand, the truth which is to be regarded stands 
permanently in the same manner as respects operation. It 
has perfect knowledge present with it of existing things, and 
is itself of the same nature with the essence of things. It 
employs the stable reasoning faculty, and sees everything as 
existing in its perfectness, its fitness for use, and its dimen¬ 
sions. This truth, therefore, is in close connection with the 
art of divination. It ought accordingly to be much more than 
natural presentiment, such as the instinctive perceiving of 
earthquakes and great storms of rain, which is possessed by 
certain animals. From this a feeling in common, certain ani¬ 
mals being acted upon together, or perceiving more or less 
accurately, through an acuteness of sense, things which are 
taking place in the atmosphere above but have not yet been 
brought to pass upon the earth.* 

If, then, these things which we are saying are true, although 
we may have received from nature a power to ascertain things, 
or though we feel what is going to take place, that we shall 
accept this kind of impression as oracular foreknowledge, yet 
it is similar to divining, except that in divination there is 


♦Ancient literature has preserved several incidents of this character. 
The tenth chapter of the book of “Daniel” throws considerable light 
upon the subject; and in the fifth chapter of the second book of the 
“Maccabees,” an apparition of an army manoeuvering in the sky is de¬ 
scribed. The newspapers abound with accounts of dreams in which 
events were represented as they afterward actually occurred. This would 
seem to indicate that there is a world of reality about us, other than 
the spectacular region that we contemplate, and that scenes taking place 
here are copies of what has been enacted there already. 



158 


STEADFAST PERCEPTION 


nothing wanting in certainty and truth, while the other is a 
matter of chance for the most part, but not always; perceiving 
correctly in regard to certain things but not in relation to all. 
Hence, if there is any instruction in the arts, as, for example, 
in pilotage or in medicine, which gives power to forecast the 
future, it does not pertain in any respect to the divine fore¬ 
knowledge. For it reckons up what is to happen by probabili¬ 
ties and certain signs, and these not always credible; and they 
do not have the thing that is thus signified in a proper con¬ 
nection with that of which the signs are indicators. But with 
the divine foresight of things to be there are, before all, stead¬ 
fast perception, the unchanging assurance completely at one 
with the Causes, an indissoluble holding of everything to 
everything, and a knowledge always abiding of all things as 
being now present, and their province defined. 

DIVINATION NEITHER FROM NATURE, ART NOR FELLOW FEELING. 

It is not proper to make this statement: “That the realm 
of nature, art, and the feeling in common of things through¬ 
out the universe as of the parts of one animal, contain fore¬ 
shadowings of certain things with reference to others”; nor 
“that the bodies are so constituted as to be forewarnings from 
some to others.” For these things, which are very clearly 
beheld, remove the traces of the divine oracular power in a 
greater or less degree. But it is not possible that any one 
should be bereft of it entirely. On the contrary, as in all 
things, the image of the good carries the god in it; so, also, 
a certain likeness of the divine oracular power, obscure or 
more active, appears to be in them. But none of these is such 
as the divine form of divination, nor may the one divine, un¬ 
mingled form of it be characterized from the many phantasms 
which go down from it into the realm of generated existence. 
Nor is it proper, if there are any other false or delusive ap¬ 
pearances, which are farther removed from genuineness, to 
bring these forward in the forming of a judgment of the mat¬ 
ter. On the contrary, we must think of it as one single utter¬ 
ance, one arrangement, and according to one divine ideal and 


DIVINATION A DIVINE WORK 


159 


one intellectible and unchangeable truth; and in like manner 
we must regard the change which may be taking place at dif¬ 
ferent times, and in different ways, as denoting instability and 
discordance, and disrespect for the gods. 

If, then, divination is truly a divine work of such a char¬ 
acter, who would not be ashamed to attribute it to the agency 
of nature, that accomplishes its objects without thought, as 
though it had elaborated in us a power of divining, and had 
implanted it in a greater degree in some and in a less degree 
in others? For in those things in which men receive from 
nature the means for accomplishing their individual under¬ 
takings, even in these, certain aptitudes of nature take the 
lead. In those, however, in which there is no human agency 
in the inception, neither is the final result our own. And when 
a certain good, older and superior to our own nature, has been 
so arranged beforehand, it is not possible that any natural 
genius or cleverness in these things should have been engaged 
secretly in the matter. For with these things which are fully 
perfected there are also those which are imperfectly devel¬ 
oped ; but both are conditions of human beings. But of these 
conditions which we do not experience as human beings there 
will not, ever, be a preparation by nature. Hence, there is 
no seed of the divine oracular power in us from nature. If, 
on the contrary, however, any one should make the invoca¬ 
tion by a certain more common and human mode of divining, 
let there be a natural preparation. But in regard to that which 
may be truly named the divine oracular art, which belongs 
to the gods, it is not right to think that this is insown from 
the realm of nature. For, indeed, both the different modes, 
and the indefinite one, follow more or less with this idea. For 
this reason this indefinite mode of forecasting stands separate 
from the divine oracular art which remains in fixed bounda¬ 
ries. Wherefore, if any one says that the art of divination 
has its being from out of ourselves, it is our duty to fight 
strenuously against this assertion. 

But thou likewise makest this statement: ‘ ‘ Examples are 
manifest by the things done, namely: That they who make 
the invocations carry stones and herbs, tie sacred knots and 


160 


MATERIALIZIN G 


unloose them, open places that are locked, and change the 
purposes of individuals by whom they are entertained, so that, 
from being paltry, they are made worthy.’’ All these things 
signify that the inspiration comes from without. It is neces¬ 
sary, however, not only to accept this beforehand, but also to 
define thoroughly what a specific inspiration is, w T hich comes 
from duty, and produces the god-given art of divination. Oth¬ 
erwise, we shall not to fit beforehand, to give judgment on 
this subject, unless by applying its own peculiar sign to it 
and fit its own token to it as a seal. 

CONCERNING SPECTRAL FIGURES AND MATERIALIZATION. 

Thou also puttest forth this declaration: “Those who 
are able to reproduce the mystic figures (idola) are not to be 
held in low esteem. ’ 9 I shall wonder if any one of the theurgic 
priests who behold the genuine ideal forms of the gods should 
consent to allow them at all. For why should anybody con¬ 
sent to take idola or spectral figures in exchange for those 
that have real being, and be carried from the very first to the 
last and lowest? Do we not know that as all things which 
are brought into view by such a mode of shadowing are but 
imperfectly discernible, they are really phantoms of what is 
genuine, and that they appear good to the seeming but never 
are really so? 

Other things are in like manner brought in, being carried 
along in the course of events, but nothing is rendered that is 
genuine or complete or distinct. But the mode of producing 
them is plain, for not God, but man, is the maker of them. 
Nor are they produced from single and intellectual essences, 
but from matter taken for the purpose.* 

What that is good can come into existence, that germin¬ 
ates from matter and from the powers material and corpo- 


*This process has again appeared in what is known as “ materializ¬ 
ing.” It is explained as the producing of the figure of an individual 
by surrounding it with material elements procured from the body of 
another person who is, during the time, in a dormant and inanimate 
condition. 



THOUGHTS PUT INTO ACTIVITY 


161 


real which exist with matter and in bodies'?* Is not the thing 
which owes existence to human art more impotent and of less 
importance than the persons themselves who gave it exist¬ 
ence? By what art or skill is this spectral figure put into 
form? For it is said it is molded as by the skill of Demiurgus 
himself. But that skill is employed in the producing of genu¬ 
ine essences, never in the forming of mere spectral figures. 
Hence, the art of producing idola is a long way distant from 
Demiurgic creating. On the contrary, it does not preserve 
the analogy with Divine creating at all. For God creates all 
things, but not through the physical motions of things in the 
sky or by those of particled matter or by the forces thus di¬ 
vided. But instead, it is by thoughts put into activity, by pur¬ 
poses and non-material ideals, through the sempiternal and 
supermundane soul, that he constructs the worlds. 

But the creator of the spectral figures, it is said, makes 
them as of the revolving stars. The thing does not have its 
existence in the way as it is imagined. For as there are un¬ 
limited powers possessed by the gods in the sky, the last and 
lowest of all these is that of the realm of nature. But again,, 
a part of this lowest power takes the lead by itself prior to- 
generated existence, being inherent in the principles which 
contain the germs of things, and established in the immovable 
essences. The other part, however, existing in the perceptible 
and visible motions, and likewise in the auras and qualities 
from out of the sky, exercises dominion over the whole visible 


*Pythagoras and the philosophers who adopted his views describe' 
matter as the source of evil. This is an Oriental doctrine, and was doubt¬ 
less carried to the West by teachers sent out for the purpose. The same 
notions have more or less pervaded opinion ever since, and given rise 
to the impression that so many seem to entertain that everything physical 
is intrinsically vile and therefore to be repressed so far as possible. But 
the sentiment given by Plato in “Theaetetos” would seem a more rational 
conception. “It is not possible that evil shall be destroyed/’ says 
Sokrates, “for it is necessary that there should always be something 
contrary to good. Nor can it be seated among the gods, but of necessity 
moves round this mortal nature and this region. Wherefore we ought 
to endeavor to fly hence as quickly as possible. But this flying consists 
in resembling God as much as possible, and this resembling is the becom¬ 
ing just and holy with wisdom.” 



162 


DIVERSITY OF ENERGIES 


order of things, in all which this last in the series rules as a 
deputed governor over the universal realm of visible existence 
in the places around the earth. But in the realm of visible 
existence, and in the qualities of the auras perceptible to the 
sense which are sent down from the sky, many different arts 
are brought into use, such as medicine* and gymnastics, and 
all others that harmonize with nature in their results. And 
what is more, the creating of spectral figures attracts from 
the auras a very indistinct portion of generative energy. 

Hence, as the truth is so, it is right to make it known: 
That the individual creating the spectral figures employs in 
his procedures neither the revolutions of the heavenly bodies 
nor the powers which exist in them by nature; and, in short, 
he is not able to come in contact with them. But as he fol¬ 
lows the rules of an art, and does not proceed theurgicallv, 
he deals with the last and most inferior emanations, mani¬ 
festly, from their nature, about the extreme part of the uni¬ 
verse. But these emanations being partially commingled with 
matter, I think that they are capable of changing to it, and 
likewise of taking new form and being modeled differently at 
different times. They likewise admit change of powers in 
these particulars from some to others. But such a diversity 
of energies, and the combination of so many powers pertain¬ 
ing to the realm of matter, are separated not only from every¬ 
thing of divine creation, but also from everything of natural 
production. For nature performs its own works after one 
plan, and at once, by simple and uncomplicated operations. 
The fact remains, accordingly, that such a manner of pro¬ 
ducing spectral figures by a commingling about the lowest and 
a manifest celestial inflow, the things being yielded by the 
celestial nature, is by art. 


’“Both Galen and Hippokrates insisted that astral knowledge is essen¬ 
tial for physicians; and Galen derided those physicians who denied the 
necessity for such knowledge. He went so far as to declare medical men 
who were ignorant of astral learning, homicides. All the medical schools 
of Christendom and the “Moslem” world formerly taught astrology, and 
Nicholas Culpepper, in his Herbal, is careful to assign to each medicinal 
plant its astral relations. 



JUGGLING AND MANIFESTATIONS 


163 


SPECTRAL FIGURES UNSTABLE. 

Why, then, it may be asked, does the projector of spectral 
figures, the man who creates these things, why does he disre¬ 
gard himself, when he is superior, and descended from supe¬ 
rior beings? He appears, instead, to be trusting in specters 
destitute of soul,* only animated with the outward appearance 
of life, holding together externally a framework of diversified 
complexion and absolutely ephemeral in duration. Does any¬ 
thing genuine and true exist in them? On the contrary, noth¬ 
ing of the things fashioned by the ingenuity of man is unal¬ 
loyed and pure. But do simplicity and uniformity of operation 
of the entire structure predominate in them? They are want¬ 
ing in all. In regard to their visible composition they are 
brought together from out of manifold and incompatible sub¬ 
stances. But is there a pure and complete power manifest in 
them? By no means. When any such multitude of auras, 
accumulated from many sources, has been mingled together, it 
is shown to be feeble and fleeting. Yet, except these things 
are as described, is there the stability in the apparitions which 
they affirm ? There ought to be much; but they vanish more 
quickly than the idola that are seen in mirrors. For when 
the incense is placed upon the altar the figure is immediately 
formed from the vapor as it is carried upward, but when the 
vapor becomes mingled and dispersed into the whole atmos¬ 
phere the idolon itself is immediately dissolved, and not a trace 
of it remains. Why, then, should this juggling be desired by 
the man that loves manifestations that are true? I regard it 
as worthy of no consideration. If they who make these spec¬ 
tral figures know that these things about which they are en¬ 
gaged are structures formed of passive material the evil would 
be a simple matter. Besides this, they become in this similar 
to the apparitions in which they place faith. But if they hold 
to these spectral figures as to gods, the absurdity will not be 
utterable in speech or endurable in act. For into such a soul 

*Origen treated of these idola or spectral figures as things in motion, 
but not beings really alive; apparitions approaching the nature of 
phantoms. 



164 


PHANTASMS AND SHADOWS 


the divine ray never shines; for it is not in the nature of things 
for it to be bestowed upon objects that are wholly repugnant, 
and those that are held fast by dark phantasms have no place 
for its reception. Suchlike wonder-making with phantasms 
will, therefore, be in the same category with shadows that are 
very far from the truth. 

NO DIVINE QUALITY IN SPECTRAL FIGURES. 

But then thou affirmest further: ‘ 1 They watch the course 
of the heavenly bodies, and tell from the position and relation 
of one with another whether the oracular announcements of 
the ruling planet will be true or false, or whether the rites 
which have been performed will be to no purpose, or will be 
expressive or arcane.” 

To the contrary, not on account of these things will these 
phantasms possess the divine quality. For the last and most 
inferior of the things in the realm of generated existence are 
moved by the courses of the heavenly bodies and are affected 
by the auras which go forth from them. No, indeed; but if 
any one shall examine these things carefully they will show 
the contrary. For how may it be that these things which are 
so easy to change in every respect, and are turned round in 
various directions by demons from without, so as to be ren¬ 
dered of no importance, whether as oracular or in regard to 
promises or in relation to Perfective Rites or in other mat¬ 
ters, as the case may be, shall contain in themselves any allot¬ 
ment of divine power, however small! What, then, are the 
powers which are inherent in various kinds of matter, the ele¬ 
mentary constituents, of which demons are formed! Verily, 
and indeed, they are not. For nothing of divisible sensitive 
bodies originates demons; but these, instead, are themselves 
generated and watched over by demons. Neither is anybody 
able to fashion the shapes of demons as from a machine, but 
rather, on the contrary, he is himself fashioned and con¬ 
structed by the demons according as he partakes of a body 
possessing sensibility. 

But neither is there any incidental number of demons gen¬ 
erated from the elements of things of sense, but, far otherwise, 


IDOLA 


1G5 


the number is itself simple in nature and is uniformly oper¬ 
ative around compound natures. Hence, it will not possess 
things of sense older than itself, or more lasting; but as it 
excels sensible things in age and power, it imparts to them 
the constancy which they are able to receive. Perhaps, how¬ 
ever, thou termest the idola demons, applying such a designa¬ 
tion wrongly; for the nature of demons is one thing and that 
of the idola another. The rank of each is likewise very widely 
different. And also, indeed, the Chorus-leader of idola is dif¬ 
ferent from the great prince of the demons.* For this thou 
givest assent when saying that “no god or demon is drawn 

down bv them.” Of what consideration would a sacred ob- 
%/ 

servance or a foreknowledge of the future be worthy which is 
entirely without participation, God or any other superior 
power? Hence, it is necessary to know what is the nature of 
this wonder-making art, but by no means to have faith in it. 

FALSE AND TRUE DIVINATION. 

Again, therefore, thy explanation of religious perform¬ 
ances is still worse. It describes “a race of a tricky nature 
assuming all shapes, artful, and turning many ways,.that per¬ 
sonates gods and demons, and souls of the dead, like actors 
on the stage.” 

In reply to these imputations I will relate to thee what I 
once heard from the prophets of the Chaldseans. 

The gods of truth, whoever they may be, are alone the be- 
stowers of all things good. They consort with only good men; 
they are in intimate union with those who have been purified 
by the sacred discipline, and extirpate from them every bad 
quality and disorderly passion. When they shine .upon these, 
then what is evil and demonian gives way, and disappears from 
the presence of the superior beings as darkness vanishes be¬ 
fore the light. Nor does the light by any chance cause any 
annoyance to the theurgic priests, and they receive from it 

♦It may perhaps be well to remark that the prince of demons here 
named is probably not the same personification as Beel Zebul of the 
Gospels. That personage is styled in the Greek Testament, Baal Zeboul, 
the lord of the house; and in astrology it will be borne in mind that 
ever}’ one of the planetary houses had its own chief. 



166 


THE SHINING OF THE LIGHT 


every excellent quality of mind, are made perfect as worthy 
and decorous, are set free from disorderly passions, and puri¬ 
fied from all irregular impulse, and likewise from godless and 
profane habitudes. 

But those who are themselves impious wrongdoers, and 
who assail divine matters in lawless and disorderly ways, are 
not able, because of defective individual energy and lack of 
inherent power, to obtain intimate association with the gods. 
If, by reason of any contaminations, they are debarred from 
being with immaculate spirits, they become allied with wicked 
spirits, and are filled by them with the most pernicious in¬ 
spiration. They become evil and profane, full of unbridled 
desires after pleasure, replete with badness, and likewise 
eager admirers of modes of life that are foreign to the nature 
of the gods: and, to speak briefly, they become like the evil 
demons with whom they are now joined in their nature. These, 
then, being full of disorderly passion and badness, through 
their common nature attract the evil spirits to themselves and 
are themselves incited by them to every kind of wickedness. 
They grow together like beings of the same birth, as in a circle,, 
joining the beginning with the end and returning in the other 
direction in like manner. 

These things are sacrilegious misdeeds, full of impiety. 
They have been brought into the Sacred Rites irregularly, 
and their observance attempted in a disorderly manner by 
those who have come later.* At one time, as it seems, one god 
would be caused to be present instead of another at the homos, 
or mystic revel, and at another they would introduce evil de¬ 
mons instead of gods, calling them rival gods. Never, when 
discoursing about Sacerdotal Divination, set forth these things 
as examples. For Goodness is certainly more opposed to in¬ 
trinsic badness than those to that which is simply not good. 

As, therefore, the profaners of temples fight against the 
religious service of the gods most of all, so also those who have 

*It was usual at the Eleusinian Initiations, and others, to have a 
minor observance for those who did not reach the temple soon enough 
for the regular proceedings. Probably irregularities might occur on such, 
occasions, but had to be guarded against. 



EVIL OVERTHROWN 


167 


to do with demons that lead astray and are causes of excess 
undoubtedly take the lead in fighting against theurgists them¬ 
selves. For not only is every evil spirit driven away by them, 
and is utterly overthrown, but every species of badness and 
every disorderly passion made an end of altogether. On the 
other hand, there is a free participation of benefits among the 
pure; they are filled from above from the fire of truth, and 
they have no “impediment’’ or hindrance to the good things 
of the soul from bad spirits. Nor does there any arrogance 
or adulation or enjoyment of exhalations or force of violence 
greatly annoy them. On the contrary, all these, as though 
struck by a bolt of lightning, give way, and fall back without 
touching—not able even to approach them. 

This kind of divination is immaculate and sacerdotal, and 
is likewise truly divine. It does not, as thou remarkest, re¬ 
quire an umpire, whether me or some one else, in order that 
I may distinguish it out of many. On the contrary, it is itself 
distinct from them all, superior above them, sempiternal, pre¬ 
existent, not admitting any parallel nor the arranging of any 
superiority in many respects, but is free by itself, and takes 
the lead in a single form over all. To this it is necessary that 
thou, and every one that is a genuine lover of the gods, should 
give himself wholly; for by such means, truth, which gives a 
good foothold, is obtained at once in divinations, and perfect 
excellence in souls, and with both these the way upward will 
be granted to the theurgists to the Intellectual Fire, which 
is placed before as the end of all knowledge and of every the- 
urgic transaction. 

To no purpose, therefore, thou bringest forward the notion 
which some entertain: That divination is the work of an evil 
demon. For the notion is not worthy to be remembered in 
the speculations respecting the gods. At the same time, also, 
these individuals are ignorant of the difference between truth 
and falsehood, because they have been reared in darkness from 
the beginning, and likewise are not able to discern the prin¬ 
ciples from which these things are derived. 

With these conclusions, therefore, let us bring to a close 
these explanations in respect to the nature of Divination. 


A 























X 

CONCERNING THE POWERS INVOKED 



PART IV 

THE INVOCATION OF THE THEURGIC RITES 


CHAPTER X 

CONCERNING THE POWERS INVOKED 

Come, then, let us look over the opposing propositions in 
their order, what they are, and what reason there is for them. 
And if we let ourselves go on a little more at length in regard 
to some, as though speaking indeed by particular authority 
and at our own convenience, thou shouldst wait and bear with 
us patiently. For in regard to the Supreme Sciences, if thou 
wouldst know them perfectly, it is necessary that great dili¬ 
gence shall be observed and likewise that they shall be inves¬ 
tigated for a long time with rigorous exactness. Thou wilt, 
therefore, according to the present plan, as thou hast begun, 
put forward the questions at issue which constitute the topics 
for discussion, and I in my turn will give thee an answer. 

Accordingly, thou sayest: “It perplexes me greatly to 
form a conception how they who are invoked as superior 
beings are likewise commanded like inferiors.” 

I will tell thee in reply the whole distinction in regard to 
the beings that are invoked that is worthy of a word; from 

171 



172 


THE EGYPTIAN MYSTERIES 


which thou wilt have an intelligible explanation as to what 
may be and what may not be, in regard to the matters of which 
thon art asking. For the gods, the beings superior to us, by 
a purposing of the things that are beautiful, and likewise by 
an ungrudging affluence of benefits, bestow cordially the things 
that are suitable upon those who are worthy, compassionating 
the labors of the men in the Sacred office, but loving their 
children, their nurslings and pupils. 

The intermediary races,* however, are the ephors or di¬ 
rectors of decision. They likewise advise what it is necessary 
to do and what it is well to desist from. They also help to 
just actions, but hinder from those that are unjust, and they 
likewise cause many who are endeavoring to despoil others 
unjustly, or to ill-treat or destroy some one, to undergo the 
same things which they are designing to perform to others. 

There is, moreover, a certain other race of demons present, 
irrational and destitute of judgment, to which has been allotted 
only a single faculty in the series, by the distribution to each 
of the function which has been arranged among the several 
divisions. As, therefore, it is the function of the sword to 
cut and to do nothing else than this, so also of the spirits 
distributed everywhere according to the differentiating ne¬ 
cessity of the realm of nature, one class divides and another 
collects the things that come into existence. This, however, 
is well known from the manifestations. For the Charoneian 
cavities,! as they are called, send forth a spirit or exhalation 
from their recesses, which is capable of destroying everything 
indiscriminately that happens to be there. 

So, therefore, certain invisible spirits, each having by al¬ 
lotment a different function, are constituted to perform that 

*Proldos enumerates three classes of the demons: the more spiritual, 
the more rational, and the more unreasoning. The guides of Sokrate^ 
and Plotinos were of the second of these. They are here described. 

fCharoneia is a district in Asia Minor, bordering on the river Mean¬ 
der. The name is from Charon, the supposed ferryman of disbodied 
souls across the river Styx in the Underworld. The caves, or, rather, 
little openings in the ground, emitted a sulphurous vapor, sometimes 
destructive to life. Pliny also mentions similar cavities at Italy, near 
Puteoli. They were supposed to lead to the realm of Hades. 



THE SPIRITS COMMANDED 


173 


office only as it has been arranged. If, then, any one shall 
undertake to celebrate the Perfective Rites in proper order, 
and shall change them in another direction, and do some¬ 
thing contrary to prescribed custom, there will be a particular 
injury for making use of the Sacred Rites in an unlawful 
manner. This is a topic, however, foreign to our discourse. 

WHY SPIRITS ARE COMMANDED 

What, however, it is now proposed to investigate we some¬ 
times behold as it takes place. For it happens in regard to 
the spirits that do not make use of a rational faculty of their 
own and have no principle of judgment, that they are com¬ 
manded; and this is not unreasonable. For our understand- 
ing, being naturally endowed to reason and decide, in the same 
way as it has charge of affairs, and likewise comprehending 
many of the forces of life in itself, is accustomed to dominate 
the most irrational and those that have only a single energy 
complete. Hence it calls upon them as superior beings, be¬ 
cause it is endeavoring to draw from the whole cosmic world 
that encompasses us the things which perfect us entirely in 
respect to the matters that are held among divisible things. 
But it commands them imperatively as inferiors,* because 
certain parts (of our nature while) in the world frequently 
are more pure and more perfect than (faculties) that extend 
to the whole cosmos; as, for example, if one is spiritual and 
intellectible and the other is wholly non-spiritual or belong¬ 
ing to the sphere of nature; for then the one that is less ex¬ 
tended and developed is superior in authority to the one that 
is developed more amply, although it may be surpassed by the 
latter in the magnitude and extent of dominion. 

There is, however, also another reason to be applied to 
these things, namely: There is a twofold prelude to the whole 
theurgic performance. The former, which is introduced as 
by human beings, which conserves our rank in the universe as 
it exists in the sphere of nature; and the latter, which is con- 

*These irrational spirits, so far as they contribute to perfecting indi¬ 
viduals, are superior to us, though because of their irrationality they are 
inferior. 



INVOCATIONS 


i ry 4 

1 i 

firmed by divine tokens, exalted on high through being allied 
to the superior beings, and likewise led harmoniously after 
their beautiful order, which may also in all likelihood be in¬ 
vested with the external form of the gods. In accordance, 
therefore, with the difference of such a kind, the otficiator 
very properly invokes the powers from everywhere as superior 
beings, in so far as the invoker is a human being, and in turn 
commands them as subordinate; since through the arcane 
symbols he is in a manner encompassed with the sacred dignity 
of the gods. 

SUGGESTIONS IN REGARD TO INVOCATIONS 

Yet in order to resolve the doubts of these things still more 
truly, we think it well, when making the invocations, to omit 
the supplications which appear to be directed to them as to 
human beings, and also the imperative expressions which 
are uttered with great force during the celebrating of the 
Rites. For if the communion of a harmonious friendship 
and an indissoluble combining together as being only one 
comprise the sacred work, nothing of achievements called 
human joins with it, to the end that it shall be truly of the 
gods and superior to human beings. Nor should the invoca¬ 
tion be in such a manner as when we endeavor to bring distant 
objects to us, nor the supplication of the form addressed to 
beings separate and apart in such a manner as we pass some¬ 
thing from one to another. But energy of the divine Fire 
itself shines forth spontaneously in all directions, and being 
both self-called and self-operating, is active in like manner 
through all things, those alike that impart and those that can 
receive it. 

The explanation which is now made is far superior, which 
does not assume that divine operations are accomplished by 
means of contrary or different natures, as things of nature 
are wont to be effected; but, instead, that every work is 
rightly accomplished through sameness, oneness and con¬ 
formity of nature. If, then, we should make a distinction be¬ 
tween the invoker and the invoked, the commander and the 
one commanded, the superior and the inferior, we should in 


KARMA 


175 


some way transfer tlie contrariety of sex that is peculiar to 
generated beings to the unbegotten blessed natures of the gods. 
If, then, as is right, we disregard all these matters as being 
earth-born, but assign as being more precious that which is 
common and simple to the beings that are superior to the 
diversified conditions existing here, the first thing assumed 
by these questions will be at once completely answered, so 
that there will not be a single reasonable point of controversy 

left in regard to them. 

% 

KARMA OR ILLS FROM FORMER LIVES 

What shall we say, then, in regard to the question, after 
the one just answered: “Why do the divinities that are 
invoked require the worshiper to be just, although they them¬ 
selves when entreated consent to perform unjust acts?” 

In reply to this I am uncertain in respect to what is meant 
by “performing unjust acts,” as the same definition may not 
appear right both to us and to the gods. We, on the one hand, 
looking to that which is least significant, consider the things 
that are present, the momentary life, what it is and how it 
originates. The beings superior to us, let me say, know for 
certain the whole life of the soul and all its former lives; and 
if they bring on a retribution from the supplication of those 
who invoke them, they do not increase it beyond what is just. 
On the contrary, they aim at the sins impressed upon the soul 
in former lifetimes, which men, not perceiving, imagine that 
it is unjust that they shall fall into the misfortunes which 
they suffer. 

The many are also generally accustomed to propose the 
same doubt in regard to Providence; that certain persons are 
suffering from wrong-doing, who had not wronged any one 
previously. For they are unable here to reason as to what 
the soul is, what its entire life has been, the magnitude of its 
great errors in former lives, and whether it is now suffering 
these things for what it did formerly. Then also there are 
many unjust acts which elude human cognizance, but which 
are well known to the gods, since the same view of justice is 
not maintained by mankind generally. On the contrary, men 



176 


THE GODS AND JUSTICE 


define justice as tlie independent action of the Soul and the 
assigning of merit according to the established laws and the 
ruling conditions of civic life. The gods, I assure you, give 
their judgment of whatever is just, looking to the whole 
orderly arrangement of the world, and to the joint relation of 
the souls with the gods. Hence the judgment of what actions 
are right is different with the gods from what it is with us. 
We cannot wonder at this, if we do not in most matters ar¬ 
rive at the high and absolutely perfect judgment which is 
exercised by the superior beings. But what hinders justice 
to every one individually and with the whole family of souls, 
especially in a much superior manner from being as would be 
approved of the gods? For if a sharing of the same nature 
by souls when ,they are in bodies and when they are apart 
from bodies effects an intimate alliance to the common life 
and order of the world, it is also necessary that the payment 
of the requirements of justice shall be demanded to the utter¬ 
most, and especially when the magnitude of the wrongs done 
by the one soul in former terms of existence exceeds the fullest 
extent of the single punishment following upon the .offenses. 

If, however, any one should add other explanations, by 
which he seeks to make plain in a different way the main¬ 
taining of justice by the gods, or as it is determined by us, 
there may result from them a way for us in regard to the 
matters under consideration. But for me the rules alone 
which have been already laid down are sufficient for the pur¬ 
pose of manifesting generally the race of superior beings, 
and including everything in relation to the healing influence 
in the punishments. 

GOOD ONLY IS FROM THE GODS 

In order, therefore, that we may from our abundance de¬ 
cide the contest against the assumption now under discussion, 
we will, if agreeable to thee, consider as granted the contrary 
of what we have argued, namely, that unjust things are per¬ 
formed in the proceedings, the invocations. It is evident 
at once, therefore, that the gods are not to be accused of these 
things. For they who are good are causes and authors of 


BEING IS SIMPLE 


177 


good things; and the gods are good in their very essence. 
They accordingly do nothing unjust; hence it is necessary to 
seek for other causes of the things which occur discordantly. 
But even though we are not able to find these, we ought not 
to throw away the true concept in relation to the gods (that 
they are the causes only of what is just); nor should we, be¬ 
cause of controversy as to whether things occur and how they 
occur, reject notions in regard to the gods that are really 
clear. For it is much better to confess the feebleness of our 
powers that are unable to understand how unjust acts are 
perpetuated, than to concede an impossible falsehood in re¬ 
spect to the gods, concerning which all the Greek philosophers, 
and likewise the foreign peoples, rightly entertain the 
contrary opinion. So, then, this is the truth. 

EVIL DEMONS AT THE INITIATIONS 

Nevertheless, it is necessary to add also the causes by 
which evils sometimes come into existence, and likewise how 
numerous and of what kind they are. For their form is not 
simple,* and being diversified it takes the lead in the bringing 
of a variety of evils into existence. For if we spoke truly 
just now in regard to the mystic figures and the evil demons, 
that after the manner of actors in a play assume to be present 
in the character of gods and good demons, there appears in 
some manner a malignant tribe rushing in a numerous body, 
and with these the discrepancy which thou hast described 
usually happens. For the demons require the worshiper to 
be just, because they themselves as actors in the drama are 
assuming to be, as if of the race of the gods, whereas they are 
servants to injustice because they are in their nature evil. 

Let there be, therefore, the same statement in regard to 
false and true, and of good and evil. In the divinations we 
attribute truth to the gods only, and when falsehood is de¬ 
tected impute it to another race as the cause, that of the 
demons. So also in regard to matters just and unjust; that 
what is beatttiful and right is to be ascribed only to the gods 
and good demons, while the demons who are evil by nature 


*Real being, only is simple and unique: evil is always complex. 



178 


CO-OPERATION 


do the things that are unjust and dishonorable. That which 
is in all respects in harmony with itself, and is always in the 
same manner in itself and with itself, pertains to the superior 
beings; but that which is contradictory, discordant and never 
the same, is the peculiarity of the dissensions of the demons. 
Hence it is no matter of wonder in regard to them if violent 
conflicts exist. Indeed, it would be more wonderful if this 
should not be the case. 

CO-OPERATION OF PARTS IN THE UNIVERSE 

Hurrying out from another line of argument, we assume 
that the several parts of the body of the universe are not 
inert or destitute of power. On the contrary, so far as they 
excel our conditions in perfection, beauty and magnitude by 
so much we insist that the greater power is present with them. 
They are themselves capable of different things individually 
by themselves, and they employ diverse energies; but they 
can accomplish much more in a certain degree acting with one 
another. Indeed, there is a certain creative activity of vari¬ 
ous kinds extending from the whole universe into the parts 
either from sympathy through similarity of powers, or from 
the adaptation of the active to the passive principle. 

If, therefore, there happen by corporeal necessities, any 
mischievous and destructive results to parts, yet they are 
salutary and beneficial as regards the whole and the entire 
v framework. But they bring on a necessary decay to the parts, 
either from not being able to conduct the operations of the 
whole; or secondly, from a commingling and combining of the 
infirmities existing from themselves; or thirdly, from the 
want of harmony of the parts with one another. 

MANY THINGS ORIGINATE SPONTANEOUSLY 

Next in course after the body of the Universe, there are 
many things coming into existence from its productive prin¬ 
ciple.* For the harmonious union of the things that are of 

*The (pvcris (phusis), or nature, is here indicated as the maternal 
function of the world, by which the multiplicity of created things are 
brought forth into existence. 



SPONTANEITY 


179 


like nature, and the repulsion of those that are unlike, pro¬ 
duce not a few. Moreover, the joining of the many is one, the 
Living Principle of the Universe,* and the forces in the world, 
however many and of whatever kind they may be, bring to 
perfection, to speak in plain terms, one thing in respect to 
the whole, but another in respect to the parts, owing to the 
relative feebleness of the parts when they are separate; just 
as Attraction, Love and Repulsion,! which are present in the 
universe as energy, become passive conditions in those that 
participate individually, taking the lead in ideals and pure 
principles in the nature of wholes,! they share in a certain 
deficiency and unshapeliness which are incident to matter in 
regard to things of a divisible quality. In respect to wholes, 
they are united, but in regard to parts they are at variance. 
Thus do differentiated natures that participate in these im¬ 
perfections in conjunction with matter deteriorate in regard 
to everything that is good, perfect and universal. Sometimes 
they decay in parts in order that the entire natures which are 
compacted firmly together may be preserved. Sometimes, also, 
the parts are tormented and weighed down, while the natures 
that are entire remain insensible to such molestation. 

DIVINITY NOT THE AUTHOR OF WRONG 

Let us, therefore, bring together the results from these 
conclusions. For if some of those who make the invocations 
(at the Rites) employ the natural or corporeal powers of the 
universe, the gift comes of energy unpremeditated and with¬ 
out evil. Indeed, it is the one using the gift improperly who 

*The Anima Munch, or Soul of the world. 

f Greek, £(/)G05 y yeikos. The ancient verse repeated this state¬ 

ment as follows: 

“The race of Immortals was not till Eros mingled all together: 

But when the elements were mixed with one another, 

Heaven was produced, the ocean and earth and the imperishable race of 
the blessed gods.” 

J“Wholes” being complete are undivided into parts, but complete in 
every respect. 



180 


DIVINITY ALWAYS EIGHT 


diverts it to contrary and useless purposes; and then it is 
joined in a contrary manner sympathetically to passive con¬ 
ditions through similarity of nature, but he draws the gift 
directly contrary to the right toward what is evil and base. 
He also makes the things that are farthest apart to operate 
together according to the one established order of the world. 
Yet if any one, perceiving this, should endeavor improperly 
to attract certain parts of the universe to other parts, they will 
not be the cause of that mischief; but, on the contrary, it will 
be the temerity of human beings, and the violation of order 
in the world, that pervert the things that are good and lawful. 

Hence, therefore, the things that are considered to be 
wicked the gods do not perform, but, on the contrary, the 
natures that are beneath them are the causes of them, and 
likewise the bodies. Nor do these, as is supposed, impart 
from themselves anything of a faulty character; but they send 
down instead, for the safety of all, their own auras to those 
races that are allotted to the earth,* and those who receive 
these emanations change them by their own commingling and 
modifying and transfer what had been given for one purpose 
to others widely different. 

From all these things, therefore, it is shown that the di¬ 
vinity is in no sense a source of evils and wrongs. 

CONTINENCE 

Moreover, thou askest, and at the same time hintest a 
doubt with this question: 44 They (the gods) will not hearken 
to the person who is invoking them, if he is not pure from 
sexual contamination. Yet they do not themselves hesitate 
to lead chance individuals into unlawful sexual relations.” 

Whether there are occurrences that take place outside of 
human laws, but according to another and higher source and 
order than the laws; or whether occurrences of this kind 
happen, and according to an agreement and affection in the 
world, but yet in part through some commingling sympathy; 
or whether the gift of beauty which was graciously imparted 
is perverted by those who receive it to that which is the op- 


i 


*The “archons” of the lower earthly class. 



HARMONIOUS ADAPTATION 


181 


posite, there is, nevertheless, a clear solution from the things 
that have been said before. 

SOURCES OF INCONTINENCE 

Of a truth it is not necessary to examine separately in 
regard to these same things, and how they occur and what 
reason there is for them. We must bear in mind that “the 
whole universe is a single living being,” and the parts in it 
are separated by spaces, but with one nature, and are desirous 
to be with one another.* The whole impulse for coming to¬ 
gether and the cause of commingling attract the parts spon¬ 
taneously to an intimate union. It is also possible, however, 
for this to be excited by artificial means, and likewise to be 
increased beyond what is becoming. 

The cause itself, therefore, considered by itself alone, ex¬ 
tending from itself about the whole world, is both good and 
a source of completeness, and also of communion, conjunction 
and harmonious adaptation, and with the union it also intro¬ 
duces the indissoluble principle of Love which retains and 
preserves both the things that are and the things that come 
into existence. But in the parts (the incomplete natures) it 
occurs that by reason of their separateness from each other 
and from the perfect natures, and likewise because they are 
incomplete, deficient and weak in their own nature, there is a 
connection effected through the passive condition. On this 
account there are innate desire and appetite inherent in the 
principal number of them. 

In Art, therefore, observing that this innate desire is thus 
implanted by Nature and distributed through her domain, and 
being itself distributed over the realm of nature in' many 
forms, attracts it and leads it on. That which in itself is ar¬ 
ranged in order, it brings into disorder, and that which is 
beautiful it fills with ideals of corresponding disfigurement. 
The Sacred Purpose in them all which is by nature that on 

*Plotmos: Emtead IV, iv, 32. “This all is one and as a single living 
being. Being a living being and completely one, there is nothing in it 
so distant in space as not to be near to the peculiar nature of the one 
living being through common sympathy.” 



182 


WHITE MAGIC 


union it changes to an unseemly complement of a different 
character, a bringing together of diverse things in some way 
according to a common passive condition. It likewise gives 
forth a material from itself which is adverse to the entire 
creation of what is beautiful, either not receiving beauty at 
all, or changing it to something else. It likewise mingles with 
many different forces of the realm of nature, from which 
it directs as it pleases the comminglings incident to the sphere 
of creation.* 

We show, therefore, from every side that such argument 
for sexual connections comes from a technique or art of human 
origin, but is never from any necessity demonian or divine. 

INCONTINENCE PROMPTED FROM EVIL DEMONS 

Consider, therefore, a class of causes of a different kind: 
that somehow a stone or plant has frequently a destroying 
quality derived from them, or one that collects together those 
which are productive. For it is not by any means in respect 
to these things alone, but also in respect to greater natures 
or in greater things that this natural superiority exists, which 
they who are unable to examine, reflect upon and determine, 
may easily attribute to the superior operations of nature. 
Already, moreover, it may be conceded that in the realm of 
generated existence, in respect to human affairs and in mat¬ 
ters generally about the earth, the tribe of evil demons is 
able to hold superior dominion. What wonder is it, then, if 
such a race performs such works? For every man may not 
be able to discriminate which is the good and which the evil 
selfhood, or by what tokens they may be distinguished from 
one another. Indeed, those who are not able to perceive the 
distinction come to conclusions absurdly concerning the en- 

*“The Magic Art (white magic) is regarded by the Greeks as an 
agency of great power. They declare it to be actually the very extreme 
of the Sacred Knowledge. For it searches out everything under the 
moon, its nature, virtue and quality: I mean the elements and their 
component parts, being animals, plants of all kinds and their fruits, 
stones and herbs: and in short, everything with its substance and power. 
Hence, therefore, it works out results of itself: it employs schemes of 
every kind, images promotive of health.” 



CAUSES OF EVIL NOT DIVINE 


183 


quiry in regard to the cause of these agencies and refer it to 
the races superior to the realm of nature and to the order of 
demons. But even though powers of the particled* soul are 
comprehended in respect to these things as to their accom¬ 
plishment, both while it holds to the body and when it has left 
the oyster-like and earthly corporeality,! but yet wanders 
below around the places of creation in. a disturbed and melting 
spirit—nevertheless the same opinion would be true; but it 
places the cause far away from the superior beings. By no 
means, therefore, does the divine nature nor a good demon 
minister to the unlawful desires of human beings in regard 
to sexual matters, since there are many other causes of these. 

*The human soul is particled, divided not only by qualities but also 
by being partly included in the category and influence of the body while 
the nobler part is still in a manner a denizen of the Eternal Kegion. 
Hence the declaration of Paul to the Corinthian believers: “We know 
that though our earthly house of this tabernacle should be dissolved, we 
have a divine building, a house not made by hands, eternal in the 
heavens.” 

f Plato: Phcedros —“This which we now carry with us and call The 
body/ fastened to it like an oyster to its shell.” 




























XI 


SACRIFICES AND PRAYERS 



PART V 


SACRIFICES AND PRAYERS 


CHAPTER XI 
THE QUESTION STATED 

The subject, therefore, concerning which thou makest thy 
next enquiry, is a common theme of discussion with every¬ 
body, both those who are proficient in the sacred learning and 
those less skilled in such matters. I am speaking in regard to 
Sacrifices: “What utility or power they possess in the world 
and with the gods, and for what reason they are performed 
appropriate for the beings thus honored , anid advantageously 
for the persons who present the gifts.” 

There is also added in the same connection another oppos¬ 
ing remark: “The gods also require that interpreters of the 
oracles observe strict abstinence from animal substances y in 
order that they may not be made impure by the fumes from 
the bodies , yet they themselves are allured most of all by the 
fumes of the sacrifices of animals.” 

NO ACTUAL CONFLICT AS SUGGESTED 

It is easy enough, therefore, for any one to dispose of the 
conflict which thou suggestest. He has simply to point out 
the excellence of wholes as compared to the incomplete natures 
and to call attention to the absolute superiority of the gods 
to human beings. What I now affirm is the following theorem: 
That for the Universal Soul to preside over the world-body 
of the Universe and for the gods of the sky to take the celestial 
body (or sphere) for a vehicle, is neither injurious as a re¬ 
ceptacle of passions nor an impediment to the conceptions of 

mind, but that for the imperfect soul to be in partnership with 

187 



188 


SACBIFICED ANIMALS 


a body is unprofitable in both these respects.* Suppose, then, 
this being perceived, some difficult problem is suggested, like 
this, for example: That if the body is a fetter to our soul, 
it will also be a fetter to the soul of the universe; and if the 
imperfect soul is turned to the body with reference to genera¬ 
tion, so also the world-soul will be affected in like manner. 
Any one may reply to this by declaring that such an objec¬ 
tion does not regard the superiority of the higher races to 
human beings and of the wholes to parts. As, therefore, the 
converse propositions relate to matters diverse from each 
other, they do not in any way constitute matters for dispute. 

IN REGARD TO SACRIFICED ANIMALS 

Here, therefore, the same reasoning is enough. With us 
the enjoyment incident to bodies conjoined with the soul im¬ 
parts dullness of mind and actual defilement, and likewise 
engenders voluptuousness and produces many different mala¬ 
dies of the soul.f In the case, however, of the gods, and of the 
creators (causes) of the universe and all things, however, the 
exhalation from the victims going up in a manner proper in 
religious rites, and likewise encompassed and not encompass¬ 
ing, and itself joined to the all, but in no sense joining the 
universe and the gods with itself, is itself adapted to the 
superior races and the universal causes, but never restrains 
them or adapts them to itself. 

DIVINITIES OF THE SKY NOT AFFECTED BY EXHALATIONS 

For if the matter is rightly understood, there is by no 
means any difficulty like that which suggests itself to thee 
and about which thou contendest in relation to Abstinence 

*Stobasos has preserved the following fragment by Iamblikhos, set¬ 
ting forth the same concept: “All souls do not have the same common 
relation to bodies, but the Universal Soul, as it seemed to Plotinos, issues 
forth bv itself and comprises the body in itself, but it does not couple 
with the body nor is it encompassed by it. Imperfect souls (such as 
human beings are endowed with), however, come to the bodies and are 
bom with them.” 

fAndrokydes, the Pythagorean, says: “Wine and the enjoyments of 
flesh make the body vigorous, but the soul more sluggish.” 



ETHEBIAL BODIES EEEE FEOM CHANGE 


189 


from Animal Food. For they who conduct the worship of 
the gods do not abstain from animal food in order that the 
gods may not be defiled by the fumes from the animals. For 
what exhalation from the bodies will come near the beings 
who, before anything material reaches them by any possibility, 
put matter away from touching them? Not because their 
power removes everything that causes the bodies to disappear 
without coming near them; but on the contrary the celestial 
body (the planet) is unmingled with all material constituents.* 
It does not receive anything into itself from without, and it 
does not give forth any particle from itself to things foreign 
to it. How, then, can any earthly vapor which does not rise 
five stadia (six hundred feet) from the earth, before it sinks 
down to it again, come near the sky, or nourish the revolving 
and non-material body, or, in short, produce in it any defile¬ 
ment or other condition? For it is acknowledged that the 
setherial body is outside of every contrary influence, and like¬ 
wise that it is free from all change; that it is entirely pure 
from every possibility of being transformed into something 
else, and, besides this, is utterly without any impulse toward 
the center or from the center. Hence it is stationary in one 
place, or it revolves in an orbit. There is not, therefore, any 
common nature, or power, or exhalation of the bodies which 
consist of different forces and motions, that are variously 
modified, moving upward or downward, which may become 
mingled with the bodies in the sky. Because, therefore, these 
essences are entirely separate and diverse from them, they 
effect nothing in regard to them. These, being unbegotten, 
cannot undergo any change in themselves from those that are 
generated and subject to change. How, then, may the essence 
of the divine beings be defiled from such fumes when, as we 
may say, they put quickly away at a single impulse the vapors 
from all matter and bodies composed of matter? 

It is not proper, therefore, to conjecture this; but rather 
to reflect that things which are distributed into parts can have 

*Proklos describes a celestial body or planet as containing the highest 
principles of the elements and as characterized by vivific unburning fire; 
in other words, a vitalized principle extended. 



190 


THE DIVINE NATURE NOT AFFECTED 


a certain relation to each other, actively or passively, the 
material to the non-material, and, in short, like natures to 
like natures. Those, however, that are of another essence, 
and such as are entirely superior, and which likewise are en¬ 
dowed with other natures and faculties, are not capable of 
such things as acting upon others or receiving anything from 
others. The defilement proceeds, therefore, from material 
objects to those that are held by a material body. It is neces¬ 
sary, accordingly, for those to be purified from these things 
who are likely to be contaminated from matter. They, how¬ 
ever, who are completely free from a divisible nature, who are 
entirely without the power of receiving conditions from matter 
into themselves, how can they become contaminated by ma¬ 
terial things ? How can the divine nature, which is preexistent 
and superior to human infirmity, and has nothing in common 
with us, be affected from my emotions or those of any other 
human being? 

Neither of these, accordingly, makes any difference to the 
gods. No matter is it that we are endowed with bodies from 
the sphere of matter, for there is nothing, in short, of this 
with them; and, as they are entirely pure and unmingled es¬ 
sences, they are not defiled from our stains, nor is it of any 
consequence if material exhalations of bodies are given off 
around the earth, for these are the farthest remote from their 
essence and powers. Hence if there exists no part of it in 
respect to the gods, the whole hypothesis of contrariety (which 
has been put forth) is completely destroyed. For how may 
that which is absolutely non-existent (without an external 
substance) have any conflict in itself? By vainly conjectur¬ 
ing such things, so absurd and unworthy of gods, thou bring- 
est up questions which may not reasonably be adduced in re¬ 
spect to good men. For no man possessing intelligence and 
undisturbed by passion—much less one of the superior races— 
would ever be allured by the exhalations of vapors from a 
sacrifice. 

These things, however, will be made the topic of discourse 
a little later. But for the present the notion of contrariety 
of nature, having been controverted by many refutations, we 


SACRIFICES 


191 


will leave off reasoning in respect to the first topic of 
discussion. 

CONCERNING THE SACRIFICES 

But the question is more important, and relates to things 
of greater consequence. How will I be able to answer thee 
briefly and fully what is difficult and requires a long explana¬ 
tion? I will attempt to reply, nevertheless, and will not be 
backward in zeal for promptness. I will also endeavor to 
follow the points which thou hast concisely indicated and go 
onward to some of special significance. 

I will accordingly set forth to thee, so far as I may, the 
dogma Concerning Sacrifices; that it is by no means to offer 
them for the sake of honor along in the same way that we 
honor benefactors; nor for the sake of grateful acknowledg¬ 
ing of benefits which the gods have bestowed upon us; nor yet 
as a first-fruit or gift by way of recompense for older gifts 
which the gods have made to us. For these are things common 
also to mankind, and are likewise received from the common 
administration; but they by no means establish beyond ques¬ 
tion the supremacy of the gods and their rank as specific 
causes. 

EFFICACY OF SACRIFICES ON SACRED RITES 

That, however, which is of the greatest importance should 
now be considered. I mean, the efficacy of the Sacrifices, why 
they effect so much. But for them there would come neither 
cessations from pestilence, nor from famines, nor from un¬ 
productive seasons; neither would there be showers of rain, 
nor the things which are more precious than these, such as 
conduce to purification of the soul, or to perfection,* or to 

*The Magians and Theurgic priests entertained the notion that it 
was not in reason for the soul to be made pure by corporeal sacrifices, 
but Porphyry is said to have conceded that the inferior part of the soul, 
the “moral soul," might be thereby purified to a certain degree, though 
not sufficiently for it to attain immortality. The “teleosis” here 
spoken of was understood by Proklos to consist in the union of the soul 
to the Divine Father, by means of the “perfective rite” or initiation: 
but Porphyry affirmed, as Augustine declared, that those who were thus 
purified, did not return to the Father or Supreme Divinity, but dwelt 
above the aerial region among the gods of the aether. 



192 


ONE LIFE EVERYWHERE 


liberation from the conditions of generated existence. Indeed, 
such modes of sacrificing do not exhibit these results at all. 
Hence, therefore, as they do not set forth properly in these 
rites the divine cause of the performances, we cannot justly 
approve of them. But if they are to be approved at all, it 
will be only after a secondary manner and as being dependent 
upon the primary and most ancient divine causes. 

THE DIVINITIES SUPERIOR TO THE REALM OF NATURE 

The matter under consideration requires, therefore, that 
we shall set forth the principle according to which the sacri¬ 
fices are adapted to the events, and have relation to the gods 
that are the causes precedent to the things that take place. 
Suppose, then, we may say that by having one life everywhere, 
the same in the whole universe as in a single living being, there 
is a participation of similar forces, or a repulsion of opposing 
ones, or a certain affinity of the active to the passive, which 
moves the things that are similar and in affinity at the same 
time, operating in them in like manner by one common sym¬ 
pathy and existing in the most distant as in the nearest. There 
is then something thus stated of things that are true, and 
that of necessity belong with the sacrifices. Yet the true pur¬ 
pose of the sacrifices is not thereby shown. For the essence 
of the gods is in no way dependent upon the realm of nature 
and upon natural necessities, so as to be aroused by natural 
passions or by the forces which extend through all the realm 
of nature. On the other hand it is established by itself out¬ 
side of these, having nothing in common with them—neither 
according to essence, nor according to power, nor according to 
any other thing whatever. 


XII 


NOTIONS OF THE EGYPTIAN PRIESTS 

CRITICIZED 




















CHAPTER XII 


NOTIONS OF THE EGYPTIAN PRIESTS CRITICIZED 

The same absurdities occur, however, if any of these things 
are considered as causes of what is effected at the Sacred 
Rites, namely: Certain numbers that are still regarded among 
us, as in regard to the crocodile, sixty as akin to the Sun;* 
or terms expressive of natural objects, as the powers and 
energies of animals, such as the dog, the baboon, the field- 
mouse, which are assigned to the Moon,f or material forms, 
such as are beheld in the sacred animals, according to the 


*The Pythagoreans, who are supposed to have adopted their principal 
philosophic notions from Egypt, attached special honor to certain num¬ 
bers and geometric figures. Plutarch affirms that they designated these 
as divinities, calling the equilateral triangle Athena or Wisdom; the 
unit, Apollo, as denoting “not many” (a-pollon); the duad or two, 
courage and conflict; the triad, justice; and the four, the universe; and 
also thirty-six as being the sum of the first four odd and the first four 
even numbers (36). The crocodile was described as producing sixty eggs 
and occupying sixty days in their hatching. It was venerated anciently 
in the country of the Fayum in Middle Egypt, and was the Symbol of Ra, 
the Sun-God, and also of Osiris, as the Sun-God of Amenti, the region 
of the dead. 

jThe goddess Isis, the sister and consort of Osiris, the Egyptian 
Bacchus, was sometimes considered to represent the Moon. When seek¬ 
ing for the body of her murdered husband, a dog was said to have accom¬ 
panied her. A dog is also included in the Parsi ceremonies. Anubis, who 
was symbolized by the dog and the dog-headed baboon, was always com¬ 
memorated in the Secret Rites. The male baboon is melancholy when 
the moon is hidden, and the female exhibits peculiarities common to 
women. 


195 



196 


THE EGYPTIAN MYSTERIES 


colors and shapes of the body;* or some other of the animals 
in relation to their bodies, or whatever else may be brought 
into notice; or an organ, like the heart of the cock,t or other 
things of similar character, which are regarded in respect to 
the world of nature as causes of successful results in the 
Sacrifices. For not one of the gods is shown from these things 
to be the cause beyond the realm of nature; nor is he as such 
set in activity by the sacrifices. But as a natural cause held 
fast by matter and physically encompassed by the bodies it 
is aroused by them, and put to rest again. Indeed, these 
things are essentials in the region of nature. If, then, any¬ 
thing of such a character is at the Sacred Bites, it accom¬ 
panies them as a joint cause and as having the consideration 
of being indispensable, and in this way it is allied to the 
anterior causes. 

THREE GRADES OF ARCHETYPES 

It is better, therefore, to assign as the cause of efficacy 
an attraction and affinity, and likewise an inter-relation such 
as allies workmen to the things which they have wrought and 
parents to offspring. When, therefore, this common prin¬ 
ciple being the anterior cause, we take some animal or thing 
growing upon the earth that has preserved the purpose of 
the Creator intact and pure, then through such an object, we 


* Sacred animals were numerous in Egypt, every nome or district 
having its own. The bulls Apis and Men were selected for their color 
and peculiarities of body. There were also the sacred bat, ram, cat, river- 
horse, wolf, serpent, hawk, ibis, etc. They were considered as repre¬ 
senting qualities indicative of soul, emotion and moral sense, qualities 
produced by nature and Divinity. “We worship God through them,” 
says Plutarch. 

f The cock was anciently venerated in many countries as sacred to the 
Sun and at the sacrifices it was customary for the divines to inspect his 
heart for auguries. Porphyry has recorded similar facts in relation to 
the heart of the crow, the mole and the hawk. Indeed, every ancient 
people had its sacred bird. The eagle and the cock seem to have continued 
to modern time, and even with peoples where the primitive mystic pur¬ 
port is not known. 




THE PERFECT SACRIFICE 


197 


deal familiarly with tlie Demiurgic Cause which, is over it 
unmingled with anything else. 

These causes (or categories), however, are numerous. 
Some of them, as, for example, the demonian, are closely 
joined together; and others, for instance the divine, are ranked 
after a manner higher than these; and then still beyond there 
is their Leader, the One Most Ancient Cause. All the cate¬ 
gories act together at the perfect Sacrifice.* Every one 
is adapted to it generally according to the rank which is 
possessed. 

If, however, any sacrifice chances to be defective, it goes 
forward to a certain extent, but it is not possible to go still 
further. Hence many think that sacrifices are to be presented 
to the beneficent demons; many to the final powers of the 
gods; and many to the pericosmian or to the terrestrial! 
powers of demons or of divinities. These things, being a part 
in regard to the sacrifices, are not told guilefully, but they 
by no means afford us a view of the whole of the virtue of 
the rite and all the benefits and the divineness which extends 
through all. 

DEMONS AND NOT GODS INFLUENCED BY SACRIFICES 

We admit, then, all these statements.^; We say that the 
beings that belong to the realm of nature act in concert to¬ 
gether according to convenience, or sympathy, or antipathy; 


*This appears to be a conceding that the Supreme Divinity is influ¬ 
enced by these sacrifices and similarly by the Magian Rites. This, how¬ 
ever, many of the Platonists, as well as the Aristotelians, Stoics and 
Epikureans, strenuously denied. 

fThe term “powers” is used by Abammon in the Aristotelian sense, 
denoting inherent faculties as prior to the exercise of force and the pro¬ 
ducing of effects. 

X Our author here refers, as will be observed, to the declarations of 
Porphyry, which are quoted in the First Chapter, but are not found in 
the present text of the Letter to the Expounder Anebo. Porphyry had 
questioned the utility and actual effect of the sacrificial rites upon the 
general order of the universe and the purposes of the gods, and likewise 
whether they were performed in a proper manner as related to the gods, 
or really procured any advantage to the worshipers themselves. 



198 


BENEFITS GIVEN WILLINGLY 


and in other respects are subject and follow and are sub¬ 
servient to the superior being, and cause of the efficacy of 
sacrifices. But the demons, and also the terrestrial and peri- 
cosmian powers as being principals, are associated together 
according to rank as is the case with us. Nevertheless, the 
most effective highest-ranking of the causes of efficacy in 
the sacrifices are united with the Demiurgic and absolutely 
perfect powers. 

But since these comprehend themselves all the causes, 
however many they are, we affirm that all the active operators 
are moved together with these causes at the same moment; 
and that from them all there descends a common beneficial 
influence into the whole realm of generated existence. Some¬ 
times this help is imparted according to cities and districts, 
or to various nations, or to greater or smaller divisions of 
these. At other times, the benefits are given with an un¬ 
grudging willingness to households, or to every individual, 
and the distribution of them is made freely and without feel¬ 
ing; and with an unimpassioned mind according to relation¬ 
ship and affiliation, as it is right and proper to give; one af¬ 
fection meanwhile holding all together and forming this bond 
through an unutterable communion. 

These things are much more true, and happen to be more 
correct in relation to the essence and power of the gods, than 
what thou dost conjecture, namely: “that they themselves are 
allured most of all by the fumes of the sacrifices of animals.” 
For if there is in any sense a body to the demons which some 
imagine to be nourished from the sacrifices, this body must 
be unchangeable and impassive, and likewise luminous and 
in want of nothing. Hence there is neither need for any¬ 
thing to flow from it nor of an inflow from without. If, 
however, any one remains still of opinion that this is the case, 
yet the world and the atmosphere in it have an incessant 
exhalation from the region about the earth. What need, then, 
have they of the sacrifices?* 


*It was held that these sacrifices to the demons were more acceptable 
than exhalations from other things, because that in the fumes there were 



EQUALITY AND UNIFORM CONDITION 


199 


On the other hand, the substances which are thus received 
do not supply to an equivalent amount in proportion to the 
deficiency created by what has been cast forth, so that neither 
an excess may predominate nor a deficiency occur, but that 
there shall exist in like manner in every way, equality and a 
uniform condition of the bodies of the demons. For the 
Creator (Demiurgos) does not by any means set food abun¬ 
dant and in reach for all living things in the earth and sea, 
but has implanted want of the same in the races superior 
to us. Nor has he furnished to the other living things a 
natural abundance of the necessaries of life. But to the 
demons he gives food of a quality adapted to their nature, 
which is contributed by us human beings. Hence, if we, 
through laziness or some other pretext, as is likely, should 
neglect such contributions, the bodies of the demons will be 
in want of food, and will experience both privation and 
disorder.* 

Why, then, do not they who make these assertions over¬ 
turn the whole order of things so as to establish us in a better 
and more powerful arrangement ? For if they make us agents 
to supply nourishment to the demons, we shall be of a cate¬ 
gory superior to the demons. For every thing receives food 
and what it requires from the source by which it came into 
existence. This may be seen in the visible world of created 
beings, and it is also perceivable in the universal order. For 
they who are living upon the earth are nourished from the 
celestial regions. But it becomes more distinctly manifest 

more vivid traces of the living soul, and so a greater relationship. Hence 
in invocations to the demons and to the manes or shades of the dead, 
victims were immolated in order that a nourishing exhalation might be 
obtained from the flowing blood. See Odyssey , Book XI. 

* Plato, in the Timceos , treats of junior divinities, whose bodies were 
derived from the elements, and were to be dissolved. Proklos also de¬ 
scribes the gods of the cosmian universe as both of indissoluble nature 
and such as are to be dissolved. Plutarch and Hesiod describes demons 
as a distant race from the gods, and as the inspirers of oracles, but as 
actually moral. If they commit any fault they are thrust down to earth, 
fall into the sphere of generated existence, and are fastened to human 
bodies. 



200 


LUMINOUS AND TENUOUS BODIES 


with the invisible causes. For soul is sustained from mind, 
and physical nature from soul; and other things are also 
nourished in like manner from their originators. 

If, then, it is impossible for us to be the ones who brought 
the demons into existence, by the same reasoning it is demon¬ 
strated that we are not the sources from which they derive 
their support. 


HOW SACRIFICES ARE BENEFICIAL, 

It seems to me, moreover, that the question now being con¬ 
sidered goes astray in another particular. For it ignores 
the bringing of the sacrifices through fire, as it is rather a 
consuming and destroying of the matter of which they con¬ 
sist, and likewise an assimilating of it to itself, while in no 
sense does it become itself assimilated to the matter. It is 
also a bringing upward to the divine, celestial and non¬ 
material fire, but by no means a moving downward to the 
region of matter and generated existence. For if the enjoy¬ 
ing of the fumes of matter in the sacrifices 4 ‘allured’’ the 
Superior races, it is proper that the matter shall be pure 
from contamination, for in this way there will be a greater 
exhalation from it to those that partake. Now, however, all 
is burned and utterly consumed, and is changed into the pure 
and tenuous substance of fire, which is itself clear proof to 
the contrary to what thou affirmest. For the superior races 
are impassive and it is a delight to them to extirpate the 
matter by means of the fire and to render us impassive. The 
characteristics in us become like the gods in the same manner 
as fire transforms all hard and refractory materials to lumi- 
nant and tenuous bodies.* They likewise lead us upward, 
by the sacrifices and sacrificial fire to the fire of the gods in 


*Marsilio Ficino, the Italian Platonist, remarks that the fire which 
is kindled by us is more like heaven than like what is left behind. It is 
made participant of light, which is a something incorporeal, the most 
powerful of all things, and as if alive, perpetually moving, dividing every¬ 
thing, yet not itself divisible, absorbing all things into itself, yet evading 
every alien mixture; and suddenly, when it is fully set free, flying back to 
the celestial fire which is latent everywhere. 



FIRE PURIFIES MATTER 


201 


the same way that fire rises to fire, by leading and drawing 
upward those qualities which drag downward and are opposed 
to the divine and celestial essences. 


SACRIFICIAL FIRE A PURIFIER 

To speak without disguise, it is neither from the matter 
of which the sacrifices consist, nor from the elements, nor 
from any other of the bodies known to us, that the demons 
have the vehicle serving as bodies and resembling them.^ 
What fruition, then, can ever take place from an essence of 
one kind to a different one, or what enjoyment can be im¬ 
parted by alien natures to those that are alien to them? 
There is none, but rather it is far the other way. As the 
gods cut the matter away with the electric fire and separate 
from it whatever things are non-material in their essence, 
but yet are held firmly and fettered by it, and as they likewise 
evolve impassive natures from the impassible—so also the 
fire that is with us, imitating the operation of the divine fire, 
destroys everything in the sacrifices that is constituted of 
matter. It purifies the things that are brought to the fire, 
releases them from their bonds in matter, and likewise renders 
them, through its purity of nature, fit for the commonalty of 
gods. It also, through these changes, releases us from the 
bonds of generated existence, makes us like the gods, and like- 


*The demons may be described as having vehicles of a substance dif¬ 
ferent from that of bodies, and accorded to the different orders. The 
demons of the sky are described as having such vehicles composed not 
of elementary and natural principles, but those of the water and earth 
were so endowed, and to these the sacrifices were offered. The former 
were of the number not nourished from the fumes of the sacrifices, but the 
latter acquire growth from external sources. Yet as the vehicles were 
not derived from the elements, nor from bodies known to us, our author 
would have done a favor by telling whence they came. This, however, 
was no easy thing to do, if modern “materialization” of spiritual beings 
seems not to have been imagined. Plato, in the Timceos, seems to regard 
the vehicle as self-created, or the production of the “junior gods.” 




202 


THE RANKING OF THE GODS 


wise renders ns lit for their friendship, and onr material 
nature near to the non-material essence.* 


THE TRUE CONCEPTS 

Having thus refuted the absurd opinions generally in re¬ 
gard to Sacred Rites, we will introduce in their place the true 
conceptions. As it belongs to another subject, we omit the 
explanation in detail in respect to each form of sacrifices 
which the peculiar reason in respect to the rites requires. 
Nevertheless, any person who is well endowed will be able, 
from what has been said, to extend his understanding from 
one subject to many, and cognize quickly from these the 
things which have been passed over in silence. I think, there¬ 
fore, that these things have been sufficiently explained, in 
their different aspects, and because our explanation sets forth 
becomingly the pure essence and quality of the divine beings. 
This, however, may appear equally incredible and by no means 
clear, and likewise suspicious as not setting the reasoning 
faculty at work, but not extending to the discourses upon the 
Soul. I mean, therefore, to go over these things a little more 
fully, and likewise, if possible, to bring forward proofs more 
conclusive than those which have been already examined. 


TWO ORDERS OF DIVINITIES 

The best introduction of all shows plainly the institution 
of Sacred Rites as it relates to the ranking of the gods. At 
the outset, therefore, we may lay down that some of the gods 
belong to the realm of matter and others are beyond it; those 
of the sphere of matter encompassing the matter in them¬ 
selves, and organizing it, and the non-material divinities being 


*Proklos remarks of the Perfective Discipline, “that, as the Oracles 
teach, it obliterates, through the divine fire, all the stains derived from 
generated existence.” The Chaldean Oracle also says: “The mortal draw¬ 
ing near the sacrificial fire will have light from Divinity.” 



WORSHIPING DIVINITIES 


203 


entirely separate from matter and superior to it.* In the 
Sacerdotal Technic, it is necessary for the Sacred Rites to 
be begun from the divinities belonging to the realm of matter, 
for otherwise there would be no going upward to the gods 
who are aloof from matter. They have therefore a com¬ 
munion with the sphere of matter in so far as they are placed 
over it. Hence they have control of those affairs which are 
permitted in relation to the sphere of matter; as, for example, 
classification, active effort, repulsion, change, the generation 
and decay of all material bodies. 

Suppose, then, any one should wish to worship divinities 
of this class according to Theurgic Rites, in a manner proper 
to them and as originally allotted. In such case, as they are 
of the realm of matter, the attention ought to be given to a 
form of service appropriate to that realm. For in this way 
we will be led wholly into familiar intimacy with them all, 
and will bring to them in worship what is appropriate to a 
kindred race. Hence dead bodies and creatures deprived of 
life, and likewise the slaughter of animals and consuming 
of the bodies,! and also the manifold change, decay and vicissi- 


*Proklos, in the Commentary upon the Alkibiades, sets forth this 
classification, calling the divinities, the absolute and the cosmian gods. 
The Chaldean Oracles denominate the latter, the Synoches or Associated 
divinities. Plato has also called them Lesser or Junior Gods. Other 
writers declare that these divinities, whose ministry is about the earth 
and human affairs, actually belong to the order pf demons. The gods 
of the Mystic Rites are accordingly so included. 

f Porphyry and others of the philosophers of that period declared dis¬ 
tinctly that the sacrifices of living creatures were not for the gods at 
all, but for demons and the lower orders of spiritual essences. Indeed, 
their sentiments were considered as evidence of a hostility to Judaism/ 
In archaic times, and even in many centuries of the historical period, 
human victims were immolated, and the Hebrew writings seem to recog¬ 
nize the custom (Leviticus xxvii, 28, 29; Judges xi, 30-40; Micah vi, 7). 
Plutarch denounced this practice, and declared his belief that there was 
never a god that required it, but it was only intended to avert and appease 
the malice and rancor of evil spirits. The slaughter of hogs at the fes¬ 
tivals of Adonis, Osiris and Demites seems to have been of the latter 
character, as swine were abhorred in Oriental countries. 



204 


SUBLIME VISIONS 


tude generally which befall to matter pertain to the gods; 
not to them through themselves, but through the realm of 
matter over which they are rulers. For although they are 
to the utmost separated from it they are nevertheless present 
with it; and although they encompass it by a power which is 
not of matter, they exist along with it. The things that are 
thus conducted are not alien to those who conduct them, nor 
are those that are put in order foreign to those who put them 
in order, and those likewise that are subservient are not 
unadapted to those that make use of them as instruments. 

Hence the offering of anything belonging to the realm of 
matter is alien and repugnant to the divinities of the supra- 
material world, but it is perfectly proper for all those that 
are allied to matter.* 


TWO KINDS OF SACRED RITES 

Let us next consider what is in harmony with the senti¬ 
ments which have been uttered, and without twofold consti¬ 
tution. For when we become entirely soul and are outside 
of the body, and soaring on high with all the gods of the 
non-material realm, we occupy ourselves with sublime visions. 
Then again, we are bound in the oyster-like body and held 
fast under the dominion of matter, and are corporeal in feel¬ 
ing and aspiration.! There comes, accordingly, therefore, a 
twofold form of worship. For the one which is for unstained 
souls will be simple, free of the body and pure from every 
condition of generated existence; but the other, which is ac¬ 
commodated to souls that are not pure and liberated from 

*Here may be perceived the distinction between different teachers. 
One school adopted the notion that the body being constituted of matter, 
was to be macerated and held in low esteem. Plato, however, in Thewte - 
tos, taught that we escaped from evil in the body by becoming as much as 
possible like a god. This was to be accomplished by a life of purity and 
justice, not by bodily worship, but by mental and moral excellence. 

fThis figure is borrowed from Plato, and we find it eloquently de¬ 
picted in the Phcedros . 



SENSUOUS WORSHIP 


205 


the conditions of generated existence, is filled with corporeal 
things and everything that relates to the world of matter.* 

I admit therefore that there are two forms of Sacred 
Rites. The one, those for individuals who are entirely puri¬ 
fied. Such rarely happen, as Herakleitos affirms, beyond a 
single person at one time or a few that may be easily counted. 
The other class, such as are yet held by the body, consists of 
those who are of the realm of matter and of corporeal quality, 
sustaining themselves through changed 

Hence, unless such a form of worship shall be instituted 
for cities and peoples that are not relieved from the heredi¬ 
tary allotment,! and that hold tenaciously to the communion 
with the body, they will fail utterly of both kinds of good, 
that which is superior to the realm of matter, and that which 
is of the world of matter. For the former they are unable 
to receive, and to the latter they bring nothing of kindred 
nature. At the same time every one performs his service 
according to what he is, and certainly not with reference to 
what he is not. For it is not proper for it to exceed the wor¬ 
shipers ’ own condition. I have the same thing to say also 
in respect to the intimate union which joins together the 
men who are worshiping and the powers that are worshiped 
as members of a family. For I desire the same unity, that 
the usage of religious worship which is homogeneous with it 
shall be chosen, namely: not only that which is non-material 
being commingled in the manner accordant with itself, and 
joining the incorporeal natures in a pure manner with them¬ 
selves, with pure incorporeal powers, but also uniting the 
corporeal natures after a corporeal manner with corporeal 

*This twofold phase of religious customs, the religion of the right 
hand and that of the left, still exists with the worshipers of Siva and 
the Sakti in India. It was exhibited in the Orphic and Dionysiac war¬ 
ships of Greece, and in several Oriental Rites. So the ascetic and the 
freer religionist were alike treated according to their respective disposi¬ 
tions. 

f In other words, holding to no stable purpose, and exhibiting some 
new energy at every new phase of opinion or experience. 

X They were considered as more or less infested by evil demons whom 
it was necessary to placate. 



206 


SACKED CEREMONIES 


essences, commingling with the bodies the superior essences 
that pervade them. 

WHY WORSHIP IS OF A SENSUOUS CHARACTER 

We shall not, therefore, think it unworthy of us to treat 
also of matters of such a lower character. Thus in respect of 
the needs of the body, we often perform some office to the guar¬ 
dians of the corporeal nature, the gods and good demons; such 
as purifying it from old stains, or freeing if of diseases, and 
making it abound with health, or taking away from it heavi¬ 
ness and torpor, and imparting to it lightness and activity 
instead—or if nothing else, procuring for it all manner of 
benefits. We do not, therefore, in any way treat it as though 
it was of mental quality or even as though it was not corpo¬ 
real. For the body is not constituted to participate in such 
modes of proceeding. But when it participates in modes of 
a nature corresponding to itself, a body is healed and puri¬ 
fied by bodies. From necessity of such a kind, therefore, the 
institution of Sacred Bites will be of a corporeal ideal; on 
the one hand pruning away what is superfluous in us, and on 
the other supplying whatever in us is wanting, and also 
bringing into order and proportion in so far as it is dis¬ 
ordered. We often make use of sacred ceremonies, beseech¬ 
ing from the superior races that they do for us many things 
of importance to the human life. These, doubtless, are the 
beings that take care of the body, or have charge of those 
things which we procure for the sake of our bodies.* 

SENSUOUS WORSHIP FURTHER JUSTIFIED 

What, then, it may be asked, will there be for us from 
the gods who are entirely exempt from all human conditioned 
existence in respect to unfruitfulness of the soil, or abun¬ 
dance, or other concern of life? Nothing whatever; for it is 
not the province of those beings who are free of all such 
things to* touch gifts of this kind. 

*In the Egyptian System the human body was apportioned into thirty- 
six regions, each of which was supposed to be in charge of its own over¬ 
lord or presiding divinity, and had its class of physicians at the differ¬ 
ent temples. 



“NATURE” 


207 


But suppose it is affirmed that the divinities who are en¬ 
tirely beyond the realm of matter encompass those of the 
other class, and when they encompass them, they also include 
their gifts in themselves, as being the One First Cause.* 

It may also be asserted that abundance of the divine 
bounty comes down from them. But it must be allowed to 
no one to say that these superior divinities who perform 
these things come in close contact with the affairs of human 
life. For such an administration of things here is capable 
of division into departments, and is exercised with a certain 
degree of care; it is likewise by no means wholly separate 
from bodies, and it cannot be endowed with authority entirely 
untarnished. Does not the mode of religious worship best 
suit the case in performance of this kind, which is mingled 
with corporeal matters and allied to generated existence; 
and not that which is wholly apart from the realm of matter 
and from concerns of the body? For the mode that is thus 
pure is absolutely above us, and is wholly unsuitable; but the 
one that makes use of bodies and of the powers that operate 
by means of bodies is, in the completest sense of all, espe¬ 
cially allied to us. It can not only effect successes in life, but 
it can also avert imminent misfortunes, and bring harmony 
and a just tempering of conditions to the mortal race. 

THE THREE CLASSES 

According to another classification, the numerous throng 
of human beings is arranged under the head of “Nature.” 
It is governed by the powers of the realm of Nature, looks 
down to the operations of Nature, and likewise in addition 

* This including of the Superior divinities under the designation of One 
First Cause, will seem to imply that they were considered as substantially 
one godhead. The late Prof. Taylor Lewis, of Union College, so viewed 
the matter. It will be observed that in the Hebrew text of the Bible, the 
Supreme Being is often designated by a plural term: “The Lord (Yava) 
our Eloim (Gods) is one.” There is abundant evidence that the ancient 
religious systems generally recognized but one Supreme Divinity, in 
which all minor powers and essences were included as qualities or attri¬ 
butes. Yet they seem also to have been often regarded as distinct per¬ 
sonalities. 



208 


THE LIFE WHICH IS OF THE MIND 


makes complete the jurisdiction of Fate, submits to the order 
of things to be accomplished in so far as it is fated, and also 
employs practical reasoning in regard to things that belong 
alone to the department of nature. 

A certain few, however, who exercise a faculty of mind 
superior to nature, are exalted beyond that class and ranked 
in the order of separate and unalloyed intelligence as being 
those who have become altogether superior to the powers of 
the realm of nature. 

Others, however, are placed between these as interme¬ 
diaries between the department of nature and that of pure 
intelligence; some following after both classes, others pur¬ 
suing a life commingled from the two, and others being set 
free from the inferior classes and placed with the more 
excellent.* 

These, then, having been thus defined, that which is to 
accompany them becomes especially plain. For they who are 
governed by the general condition of things, and they in 
particular who live according to their own peculiar natural 
disposition and make use of their natural powers, adopt the 
religious worship that is proper to nature and to bodies made 
active by nature ;t making choice of places, atmosphere, mat¬ 
ter and powers of matter, bodies and habitudes of bodies, 
qualities, appropriate dances, changes incident to generated 
existence, and other things congruous with these, in other de¬ 
partments of religious worship, and in the department which 
is directly connected with sacrificing. 

*Plotinos has also described these classes with equal distinctness. All 
from their birth, he declares, make use of the senses before they have 
acquired any superior perception. He adds that, “ Some proceed no fur¬ 
ther, but pass through life considering the things of sense to be the first 
and last of all; and as they apprehend that what is painful is evil, and 
that whatever is pleasant is good, they think it sufficient to pursue the 
one and to avoid the other. Others have a greater share of intelligence, 
but do not rise above the earth. Some of these exhibit greater perception, 
but not superior moral excellence. In the third class are the divine ones 
who acutely perceive supernal light, rise superior to sense, and live above 
the world. 

fBy “Nature” some understood the Great Goddess, others simply a 
demon, others the Superior Mind. 



THE DIVINE ESSENCES AND POWERS 


209 


But they who live with reference to mind alone, and the 
life which is of the mind, and who are free of the bonds of 
the realm of nature, exercise diligently in the spiritual and 
incorporeal law of the Sacred Art relating to the several 
departments of Theurgy. 

Those who are intermediary between the two classes, 
pursue assiduously the ways of holiness in different manner, 
according to the differences between them, either partici¬ 
pating in both these modes of religious devotion, or standing 
aloof from one of them, or accepting them as a foundation 
of things more valuable. For without these they may never 
accomplish the higher attainments. In some other way per¬ 
haps they may- take them in hand in a becoming manner. 

THREE CLASSES OP DIVINITIES 

In respect, however, to this very mode of distinction, there 
is brought to our attention the following classification of the 
divine Essences and powers: 

1. Some have a soul and nature subject and subservient 
to their creations, in whatever way they will. 

2. Others are entirely separate from soul and nature. I 
mean from the divine soul and nature and not from the cosmic 
and genetic soul and nature only. 

3. Some, however, are intermediaries between them, and 
preserve a communion from each to each other; either by an 
unsevered bond of union, or by a generous imparting of 
superior benefits or an unchecked reception of lesser ones, or 
by the harmony of mind which binds both together.* 

"When, therefore, we are worshiping the gods that are 
kings of the realms of soul and nature, it is not out of the 
way to present to them natural powers and bodies that are 
not controlled by nature, devoting to them what is not worth¬ 
less. For all the operations of nature are subservient to 
them and associated with them in the administration of the 
world. 

*Mr. Thomas Taylor classes the intermediary divinities as archai or 
rulers (principalities, Ephesians vi, 12), and apulutoi or liberated; the 
one being supercosmic and the other supercelestial, or superior to the 
visible gods in the sky. 




210 


THE HOLY BITES 


But when we are paying homage to these gods that are 
uniform in respect to themselves, it is proper to distinguish 
them with unlimited honors. Gifts of a spiritual character 
are suited to them, things of the incorporeal life, and likewise 
such as virtue and wisdom bestow, and whatever good things 
of the soul are perfect and entire. 

And moreover, to the intermediary divinities, those who 
lead in benefits of the middle class, sometimes gifts of a 
twofold character will be suitable, and sometimes those com¬ 
mon to both the classes, or those which are separate from 
the lower orders but belong to the higher; or to sum up the 
whole matter, those which will in one of the modes be amply 
sufficient for the intermediate. 

THE EXALTED CONDITION: NOT COMMON TO ALL 

Setting out from another original principle: that of the 
world and the cosmian divinities, and likewise the distribution 
of the four elements in the world, the apportioning of the 
elements by allotment in due proportion, and their circling 
revolution in orderly arrangement in respect to centers, we 
have an easy path to the true conception of the holy rites in 
respect to sacrifices. Suppose we ourselves are in the world, 
and are included as parts in the whole universe, that we are 
likewise produced by it at first and brought to maturity by 
all the forces in it, and also that we are constituted from 
the elements in it, and receive from it a certain allotment of 
life and nature. We may not, on account of these things, pass 
over the world and the cosmian arrangements. We must 
grant accordingly that in every region about the world there 
is this body which we observe, and there are also the in¬ 
corporeal classified powers around the bodies. Hence the 
law of religion, it is plain, assigns like things to like and ex¬ 
tends in this manner through the universal spaces from on 
high to the last, assigning things incorporeal to the incorpo¬ 
real, and things corporeal to the corporeal, each giving to 
the other in due accord with their peculiar nature. 

But when one of the theurgists becomes participant with 
the supernal gods—which is the rarest occurrence of any— 


SUBLIME ATTAINMENT 


211 


that individual, he, from whatever comer he may come, being 
united to the gods by a supernal power, is superior to cor¬ 
poreal things and the realm of matter, as respects the worship 
of the gods. This sublime attainment is made by a person 
with difficulty and at a late period at the end of the sacred 
experience. It is not proper, therefore, to set it forth as 
a matter common to everybody; and in particular it should 
not be made common to those who are beginners in the 
theurgic discipline, nor to those who are midway in it; for 
these, in some way or other, bestow attention upon sacred 
matters as if it were a matter of bodily concern.* 

*Iamblichos, in the “Life of Pythagoras,” remarks that “He who 
pours clean water into a muddy well does but disturb the mud.” In the 
Sermon on the Mount, Jesus charges the disciples not to give the holy 
truth to dogs, nor cast pearls before the swine; for the latter will tread 
the jewels under their feet, and the dogs will rend the uncautious givers. 






CONCERNING THE MYSTIC RITES 



CHAPTER XIII 


CONCERNING THE MYSTIC RITES 

I think, therefore, that all who delight in the spectacle of 
Theurgic reality* will acknowledge this: that it is not proper 
to render to the gods partially or imperfectly the devotion 
which is rendered to them. Thus, therefore, before the gods 
make their appearance at the Rites, all the powers (potentates 
or demons) that are subject to them, are set in motion;! and 
when the gods are about to move toward the earth, they come 
ahead and go before them in procession. He, therefore, who 
does not bestow on all of them what he should, and address 
every one according to the honor to which he is entitled, is 


*The spectacular representations exhibited at the Sacred Rites to 
candidates for initiation and others participating in the worship. 

fThe “powers” are here distinctly set forth as spiritual essences: 
Proklos recognizes them as belonging to the order of demons, and in¬ 
forms us that there is an innumerable company of them about every god, 
and that they are named by his appellations, as though they were them¬ 
selves the divinity. “In the most holy scenes of the Initiatory Rites,” 
says he, “prior to the manifestations of the divinity as present, troops 
of chthonian demons make their appearance, calling the attention of the 
candidates from things pure and good to the realm of Matter.” 

I am reminded of the “subject-spirits” described by Emanuel Sweden¬ 
borg. If one of them is imagined by the individual with whom it is 
communicating, to be some particular person, then the spirit, as if mes¬ 
merized, immediately supposes itself to be that person.—A. W. 

216 



216 


THE CEREMONIAL 


made to go away uninitiated and disappointed of the par¬ 
ticipation with the gods. But he who propitiates them all, 
bringing to every one the gifts in his power that are most 
suitable and acceptable, always remains safe and without 
blame, having well and most carefully accomplished the recep¬ 
tion of the divine chorus.* 

Since, therefore, this is the case, which of the two is 
proper: that the ceremonial of the Sacred Rite shall be sim¬ 
ple and consisting of a few particulars, or elaborate and 
adapted to every move—or, so to speak, as if from everything 
in the world mingled together? If, indeed, the power that 
is invoked and influenced by the Sacred Rite were simple and 
of one order alone, the ceremonial of the sacrifices would be 
of necessity also simple. But suppose the multitude of other 
powers (demons and minor spiritual beings) that are aroused 
and set in motion at the descending of the gods can be in¬ 
cluded in no simple rite. The theurgists, from being expe¬ 
rienced in the performances, are the only ones that know 
these things accurately, and they alone are able to cognize 
what constitutes the perfect celebration of the Sacred Cere¬ 
mony. They are also aware that the omissions, though few, 
defeat the whole performance of the Sacred Rite, just as 
when in a harmony a single chord is broken, the whole be¬ 
comes out of tune and discordant.! 

As therefore, in the divine descents which are visible there 


*The primitive conception of sacrifices was that they afforded re¬ 
freshment to spiritual beings; as for example, the deceased member of 
a family. Such offerings are made at stated periods in China and 
India and were once universal. Demons and embodied souls were also 
considered as thus receiving service and delight, and it was to them that 
the sacrifices were actually devoted. (1 Corinthians x, 20.) Hence, 
sacrifices became festivals to which friends were invited, and the princi¬ 
pal viands were consecrated by invoking the divinities. See 1 Samuel ix, 
12, 13-21, 23, and Malachi i, 12. 

f“In the Divine Dramas or Discourses,” says Simplikios, “if any¬ 
thing is omitted, or is displaced, or comes up afterward, the divine illu¬ 
mination (does not take place, but the remissness of the one who is doing 
this makes vapid the power of what has been accomplished.” 




PROPITIATION 


217 


occurs manifest injury to tliose who leave any of the superior 
beings unhonored,* so likewise when they are present at the 
sacrifices unseen it is not well to honor one and not another, 
but instead every one should be honored according to the 
order to which he is allotted. He who leaves any of them 
without a gift holds the whole thing fast and destroys the 
one and entire arrangement. He does not, as some may there¬ 
fore imagine, make the reception an imperfect one, but, on 
the other hand, he absolutely overturns the whole purpose of 
the Sacred Rite. 


SACRED RITES MULTIFORM 

What then ? Does not the highest part of the Sacred Tech¬ 
nic recur of itself to the One Supreme above the whole multi¬ 
tude of divinities, and yet at the same time worship in him 
the many essences and principalities? 

Certainly, I may be answered, but this takes place at a 
very late period, and only with the exceedingly few; and if it 
comes at the very sunset of life, they are content. Our pres¬ 
ent discussion, however, does not set forth the law for a man 
of such character, for he is superior to all law;f but it estab¬ 
lishes such a system of law for those who are in need of 
superior legislation^ It says accordingly, that as the universe 


*iBneus, the king of Kalydon, it was fabled, once celebrated a sacri¬ 
fice at which he omitted to honor the goddess Artemis. She by way of 
punishment sent a boar to ravage his dominions. 

fThis declaration is sustained by the Apostle Paul. "If you are led 
by the spirit of noetic faculty,” says he, "you are not under law.” The 
Greek term here used by both writers is nomos, an enactment, and not 
thesmos, a sacred decree. Plotinos has explained this mental exaltation 
here affirmed. "We receive the Infinite by a faculty superior to the un¬ 
derstanding,” he inculcates; "we enter into a condition of mind in 
which we are no longer our own selves, but become partakers of the 
divine nature.” The philosopher, it is recorded, has attained this mental 
and moral exaltation. Its similarity to the state of Yogi or consecra¬ 
tion, described by Indian sages, is evident. 

JSyrianos, and Taylor following him, have substituted tliesmos for 
thumos in the Greek text. The phrase otherwise would have read: "for 
those who are bound by passion.” 



218 


BENEFITS 


is a system from many orders combined into one, so it is 
proper that the complete ceremonial of the Sacred Eites, un¬ 
ceasing and entire, shall be joined with the whole category of 
the superior races. Certainly, indeed, if the cosmos is mani¬ 
fold and entire, and is constituted in many orders, it is proper 
accordingly that the Sacred Performance shall copy its various 
features, because of all the powers which they present to 
view.* Hence, in relation to these and to the various kinds 
that are about us, it is not proper for us to be intimately con¬ 
nected with the divine causes (or beings) that are over them, 
from a part of the qualities in them. On the contrary, we 
should not aspire to be with their leaders, when anything on 
our part is omitted or incomplete. 

THE BENEFITS FROM THE SACRIFICES 

The diversified mode of celebrating the Holy Eite in the 
Sacred Performances, therefore, not only purifies us, but it 
also makes perfect something of the defects in us or about us, 
establishes in harmony and order, and otherwise delivers us 
from faults of deadly character.t It likewise brings all into 
familiar relations with the races superior to us. And, cer¬ 
tainly, when the divine causes and the human adaptations 
closely resembling them meet together to the same end, the 
initiation or Perfective Eite assures every full and ample 
benefit of the sacrifice. 

It will not be amiss, however, to add such particulars as 
the following in order to give an accurate understanding in 
respect to these things. The divinities of the highest order 
havq always a superabundance of power, and while it is supe- 

*“Religion is the imitating of what you worship.” 

fExpositors interpret these statements as setting forth that the Sac¬ 
rifices were expiatory or purifying in the way of averting diseases and 
other impurities, as seems to be signified by the establishing in harmony 
and order. In the sixteenth chapter the benefits of the Initiatory Rites 
are substantially classed under three heads, which have been denominated 
astrologic, iatric or curative, and telestic or perfective. The initiatory 
or Perfect Rite, it was considered, exalted the candidate beyond the 
sphere of generated existence, as in the maksha or nirvana of the Bud- 
liists. 



PARTICIPATION 


219 


rior to all it is at the same time present with them all equally 
without impediment. In conformity with this statement, 
therefore, the very first illuminate the last, and those who 
are superior to matter are present with those belonging with 
matter, but not after the manner of the world of matter. 

Let no one be surprised even though we say that there is 
a certain matter that is pure and divine. For it originates 
from the Father and Demiurgos of the universe and pos¬ 
sesses a completeness of its own suitable for a receptacle of 
gods. At the same time nothing obstructs the superior races 
from being able to illuminate the lower orders from their own 
substance. Nor does anything hold matter back from partici¬ 
pating of the superior natures. So far as it is perfect, pure 
and evidently good it is not an unsuitable receptacle of the 
gods. # For as it is necessary that the races in the earth shall 
be in no respect deprived of a divine participation, the earth 
also receives a divine portion from it, which is sufficient to 
admit the gods. 

The Theurgic discipline, therefore, recognizing these things 
and thus discovering in common with others the suitable re¬ 
ceptacles of the gods according to the individual peculiarity 
of each, often joins together stones, plants, animals, and 
sacred aromatics, perfect and godlike, and afterward forms 
from all these a receptacle complete and pure. For it is not 
proper to be dissatisfied with everything material, but only 
with that which is repugnant to the gods. But that particular 
matter is to be chosen which is akin to them as capable of being 
in accord both in building the houses of the gods, in the setting 
up of carved images, and, in fine, in the sacred ceremonial of 
sacrifices. For in no other manner can there be any partici¬ 
pation in the receiving of the superior beings in places upon 
the earth or by human beings dwelling there unless such a 
beginning shall have been first established. 

*P]ato in the Timms denominates matter, the materia or maternal 
principle of the universe, the tithone or nurse, and the upodoche or 
receptacle, the womb of created things. Professor Butler remarks ac¬ 
cordingly that "it is the transition-element between the real and the 
apparent, the eternal and the contingent.” 



220 


PROPER SACRIFICES 


We ought, then, to confide in the arcane declarations, that 
by means of the holy spectacles, a certain principle of matter 
is transmitted from the gods. This matter without doubt 
is of the same nature with the very ones themselves by whom 
it is given. Hence, does not the sacrificing of such a kind of 
matter arouse the gods to the visible manifestation, invite 
them to come quickly to our perception, and likewise receive 
them when they are present and cause them to unfold them¬ 
selves perfectly to view? 

THE KIND OP SACRIFICES MOST PROPER 

The same things may also be learned from the assignment 
of the gods according to places, and from the division of au¬ 
thority over every particular thing, so far as they are assigned 
according to the different ranks, or the greater or lesser allot¬ 
ments. For this is certainly plain: that to the gods that are 
in charge over particular places the things that are produced 
by them are the most proper to be brought for sacrifice, and 
those that pertain to the governed are best suited for the 
divinities that govern. For to the makers their own works 
are most particularly gratifying, and to those who first of 
all introduce certain things such are acceptable above all 
else. If, on the other hand, certain animals, or plants, or 
other of the productions upon the earth, are under the rule 
of the superior races* the divinities participate together in 
their superintendence and procure for us an inseparable union 
to themselves. Some of these things, therefore, being care- 

*The ancient Egyptians were famed for their veneration of sacred 
animals, plants and other objects, and many absurd and ridiculous jests 
have been made on this account. Plutarch carefully explains the matter. 
“Nothing can be a god to men,” says he, “that is either without soul or 
is under their power.” But language is often mistaken in its purport, 
and symbolic language in particular. What the teacher utters as from 
his right hand, the hearer receives as with his left. “Those who have 
not learned the true sense of the words will also mistake in the things.” 
In this way statues and emblems have been spoken of as actual objects 
of worship, and animals that were only symbolic personifications of 
divinity have been asserted to be the real divinities that were wor¬ 
shipped. The intelligent worshipper had no difficulty in perceiving the 
real truth. 



SACRED ANIMALS 


221 


fully saved and guarded, increase with the gods the intimate 
familiarity of those who hold them fast, inasmuch as by being 
kept inviolate they preserve in full force the communion of 
gods and men. 

Of such a character are some of the animals of Egypt, and 
in the same manner, the human being everywhere is sacred.* 
Some of the consecrated victims, however, make the familiar 
relationship more conspicuous, so far as they affect the an¬ 
alysis in respect to the kindred and more sacred origin of the 
primitive elements with the Superior (divine) causes. This 
being accomplished, the benefits which are imparted from it 
are more perfect. 

A TUTELAR DIVINITY TO EVERY PEOPLE 

If, then, these were human customs alone and so derived 
their authority through our institutions, it might be asserted 
that the Holy Rites of the gods were inventions of our own 
devising. Now, however, God, who is thus invoked in the sacri¬ 
fices, is their author, and the gods and angelst around him 
constitute a numerous throng. Under him, likewise, there is 
a public Overlord assigned by allotment to each nation upon 
the earth, and to every sanctuary its own.J Of the sacrifices 


*In other words, likely to be a victim at the altar. “As Manetho 
related, they were used in archaic times to burn living men in the city 
of Ilithyia, styling them Typhonian.” Aahmes, who expelled the 
Hyk-sos rulers, put an end to the custom. It existed in Asiatic countries, 
where Semitic worships existed, and even the Hebrews seem not to have 
been an exception. As late as the period of the Persian wars with the 
Greeks, Themistokles is said to have sacrificed three Persian prisoners 
to the demons or chthonian gods, and Amestris, the Queen of Xerxes, 
to have buried fourteen Persians alive. Even at a later period Caius 
Marius immolated his daughter to propitiate the gods; and some tribes 
still keep up the custom. There is a formula for human sacrifice among 
the Siva-worshippers of India. The putting of prisoners to death and 
cannibalism are vestigia of the same practice. 

fThe angels are not a common constituent in the Egyptian and Hel¬ 
lenic categories. They were adopted evidently from Judaea or Assyria 
about the same time. 

|See Daniel x, 13, 21; xii, 1. 



222 , 


HOLY KITES 


made to the gods, a god is director; of those to the angels, it 
is an angel; of those to the demons, a demon; and in like man¬ 
ner in other cases a superintendent is appointed over each 
in the manner consonant with the particular race. When, 
therefore, we bring our sacrifices to the gods, in company 
with the gods that superintend and make complete the mystic 
rites, it is our duty at the same time to revere the institu¬ 
tion of sacred divine worship in regard to the Sacrifices. At 
the same time, however, it becomes us to be of good courage 
as we celebrate the holy rites under the ruling gods, and like¬ 
wise to exercise suitable caution, that we may not bring some 
gift unworthy of the gods, or obnoxious to them. 

In conclusion, then, we admonish at all events that the 
endeavor be made in respect to those around us, gods, angels 
and demons, that are distributed according to race, in every 
part of the universe; and that an acceptable sacrifice shall be 
presented alike to them all. For only so can the Holy Kites 
be celebrated in a manner worthy of the divine beings that 
preside over them. 


CONCERNING PRAYER 

A part of the Sacred Kites and not the least important is 
that of the prayers. They fill out the sacrifices to the fullest 
extent, and through these the entire performance becomes 
established and perfect. They likewise effect the general com¬ 
bined operation with the worship, and bring the Sacred 
Service into indissoluble copartnership with the gods. It will 
not be amiss to relate a few things in respect to this subject. 
For this very thing is of itself worthy to be learned, and it 
makes our superior perception in respect to the gods more 
perfect.* 

I affirm, therefore, that the first ideal of prayer is a col¬ 
lecting (of our thoughts) and likewise a leading to contact 

*“ Prayer is by no means an insignificant part of the upward path 
of souls,” says Proklos. Sacrifices and Holy Rites were considered as 
the body of the prayers, and prayer as the animating principle of sacri¬ 
fices. The Chaldcean Oracle also declares: “The mortal approaching 
the fire will receive illumination from the divine ones.” 



SACKED PERFORMANCE 


223 


and a genuine knowing of God. Next after this is the binding 
in communion with a single mind, and also the calling to us 
of the gifts which the gods have sent down, before the utter¬ 
ing of a word, completing the entire performances before it 
was perceived. But in the most perfect ideal which is the 
most perfect form of prayer, the occult union is sealed and 
its validity assured by the gods, procuring perfect repose in 
them for our souls. In these three limits in which everything 
divine is measured, prayer, making our friendship worthy of 
the gods, gives us the sacred aid from them three-fold. # The 
first of these relates directly to illumination, the second to a 
general completion of effort, and the third to the complete ful¬ 
filment by means of the fire.f At one time, prayer precedes 
the Sacred Rites, again it divides the Sacred Performance in 
the middle, and at another time, it further effects the pur¬ 
pose of the sacrifices. No sacred performance takes place 
properly, without the supplications in the prayers. But con¬ 
tinual exercise in them nourishes our mind and spiritual 
nature, makes the reception-chambers of the soul vastly more 
spacious for the gods,! opens the arcana of the gods to human 


*The edition of Scutellius has this fuller reading: “Prayer not only 
assures to us the friendship of the gods, but brings to our hand three 
fruits, which are, so to speak, golden apples from the Hesperidean gar¬ 
dens.” 

Proklos designates these three stages of prayer ye</>7re \a<ris, and 
ysvc0Gi5, the contact, the approach, the perfect union. These are pre¬ 
ceded by two conditions: to know the different ranks of the divine beings 
to which they belong, and the oiksigdgls or family alliance by which 
we become adopted by the gods. We are then without contact or any 
thing of matter made ready for the illumination. 

fThe Chaldean Oracles describe the Supreme Divinity as Fire, 
creative-life-bringing and intellectible. “A whirlwind drew forth the 
bloom of the shadowy fire and impregnated the wombs of the universe.” 
(Compare Genesis i, 2.) “She is the producer of the work, because she 
is the giver of life-bringing fire.” The fire as a symbol in the shrine 
of the temple, and the employment of sacred fire to consume the con¬ 
secrated parts of the sacrifices, thus represent the Supreme Fire by 
which all things subsist and are made complete. 

J Proklos adds the following in the way of comment: “It fills the 
entheast soul to its full measure.” 



224 


CONJOINING WITH THE GODS 


beings, accustoms us to the irradiations of the Light,* and by 
degrees perfects the qualities within us to a conjoining with 
the gods, brings us back again* to the very summit.! It quietly 
draws upward our habits of thought and imparts to us the 
moral qualities of the gods. And besides this, persuasive 
discourse awakens a fellowship and affection that are indis¬ 
soluble. It likewise augments the divine love and lights up 
the divine quality of the soul. It also cleanses away every¬ 
thing from the soul that is of a contrary character, and re¬ 
moves whatever about it is of an aether-like and luminant 
spirit, so far as it is allied to the sphere of generated existence. 
It likewise makes perfect a good hope and confidence in respect 
to the Light, and, in short, brings to perfection those who 
are exercised in these disciplines, so that we may call them 
Companions of the gods. 

If this is what may be said of prayer, that it effects in us 
benefits of such importance, and likewise that it has a close 
relation to the sacrifices which we have mentioned, does not 
the object of the Sacred Rites thereby become clear, that it is 
a participating in intimate relations with the Creator? As 
then through the celebrating of the Rites, the benefit from it 
is as much as is conferred by the demiurgic divinities upon 
human beings.J Indeed, from that source the exalting, the 


*The representation of the Divine essence as a supernal luminance 
is universal. The passage in the proem of the Johannean Gospel has 
been the philosophic dogma of all periods: “In the Logos or divine 
reason, was life, and the life was the light of mankind.” The Chaldean 
Oracle also says: “ When thou shalt see a very holy fire without definable 
shape, leaping as it shines, hearken to the voice of the Fire.” Moses 
and Zoroaster both professed to hear the words of the Deity spoken out 
of fire. (Deut. v.) 

Pure fire unmingled with material particles is not visible to the 
human faculty of sight. This explains satisfactorily the apparent con¬ 
tradiction, in which the Supreme Being is depicted as Light, and like¬ 
wise as enveloped in clouds and thick darkness. 

f“Through Prayer,” says Proklos, “the summit of moral excellence, 
the holiness which pertains to the gods, is attained.” 

fThis is an allusion upon which Plato throws light in the Titnceos. 
“He (the Demiurgos or Creator) charged the junior gods with the work 
of constructing mortal bodies, as well as everything additional that was 



THE SACERDOTAL SYSTEM 


225 


perfecting and completing influence of the prayers becomes 
manifest, how it becomes active, how unifying, and it has a 
common bond which is given from the gods. In the third 
place, therefore, any one may easily perceive from what has 
been said, that the two (prayer and sacrifice) are established 
through each other and impart to each other the sacred power 
of the holy perfective rite. 

Hence there is manifest through all parts of the Sacer¬ 
dotal System, the complete agreement and joint working with 
itself: the parts of it being more naturally connected than 
those of any animal, and joined together by one uninterrupted 
continuity of substance. Of this fact we ought never to be 
unmindful; nor should we accept half of it and reject the 
other half, but should be exercised in them all alike. It is 
necessary that they who desire genuinely to be conjoined with 
the gods should be initiated through the whole of them. 

These things, therefore, may not be otherwise. 


required for the human soul. He gave them dominion over these and 
all things consequent thereto, and bade them rule over the mortal crea¬ 
tion as nobly and honorably as they could, in order that it might not 
become the cause of evil to itself.” The “Junior Gods” are those so 
generally mentioned by our author. They are also classed under the 
head of ai'Tia, aitia —causes or categories—and as we here observe, are 
the demiurgic or organizing causes. 




o 










XIV 

CONDITIONS FOR SUCCESSFUL RESULTS 





PART VI 


CHAPTER XIV 

CONDITIONS FOR SUCCESSFUL RESULTS 

CONTAMINATION FROM DEAD ANIMALS 

In regard to what remains to be considered, it is high time 
for me to pass on to the difficulty which you next suggest. “It 
is also required/’ you say, “that the Beholder* must he pure 
from the contact of anything dead, and yet the rites employed 
to bring the gods hither, many of them are made effective 
through dead animals.” In order to reconcile these apparent 
contradictions we will take a survey of the conflict that seems 
to exist. There is no opposition at all in the case, but it only 
appears to be a contradiction in terms. For, indeed, if the 
law of the Bites commanded both that the dead bodies of the 
sacrifices should not be touched, and also that they should 
be touched, this would be contradictory to itself. But if it 
enjoins to keep aloof from those bodies that have not been 
consecrated, but permits to touch those that are purified, this 
is no contradiction/ 

Further still, it is not allowable to handle the bodies of 
human beings after the soul has left them. For there is a 
certain trace, an eidolon, or reflection of divine life which has 
been extinguished in the body by death. But it is not an 
unholy act to touch other animals that are dead, since they do 
not share the diviner life. It is, therefore, in the case of the 
other divinities, such as are not separate from matter, that 
abstinence from touching is essential, but in that of the gods 
that preside over animals and are intimately united to them, 
the invocation through animals in sacrifice is conceded. 

According to this view, therefore, there is no contradiction. 

*The epoptes, ephoros, Theoros or candidate undergoing initiation, 
and so contemplating the views presented for his instruction. 

f Porphyry himself, and Plotinos before him, it may be remarked, 
did not approve of the killing of animals for food or sacrifice. They 
also regarded the touch of a dead body as polluting to the person touched. 

229 




230 


DEFILEMENT 


CONCERNING IMPURITY FROM THE DEAD 

This matter may also be explained in another way. For 
bodies deprived of life do bring defilement to human beings 
who are held by matter, because that which is not alive places 
a stain upon the living individual, like filth upon the clean, 
and one in a state of privation upon one in possession of a 
sufficiency, and also because it produces a taint through the 
natural aptitude to a worse condition by there being the 
power of dying. But the body produces no defilement upon 
a demon, he being entirely incorporeal, and not receiving 
corruption from anywhere. On the other hand, it is necessary 
for him to be superior to the corruptible body, and not to re¬ 
ceive from it into himself any reflection of corruption. 

This much, therefore, I say in reference to the difficulty 
which you suggest in regard to the contradiction. 

ANIMALS IN DIVINATION 

While explaining by itself how divination is performed 
by means of the sacred animals, as, for example, by hawks,* 
we did not assert in any manner that by the employment of 
bodies thus brought into affinity, the gods were present. For 
they are not set over animals singly, either by assignment, 
or by any relation to the realm of matter. But to the demons, 
and especially to those that are apportioned to the realm of 
matter, such dealing with the agencies of divination may be 
assigned, different animals being allotted to different ones, 
and such ascendency having been established through con¬ 
tiguity, and they not having been assigned by lot to their re¬ 
spective dominion, by lot are entirely independent and clear 

*The hawk was held in special esteem in Ancient Egypt. Ra the 
Sun-God was represented in the hieroglyphics with a hawk’s head hold¬ 
ing the solar circle in its beak ; and Thoth was also depicted having the 
same emblem, to show that he was the genius of intelligence. The bird 
was regarded as having the faculty of divining. Its body after death 
was embalmed and deposited in the shrine at Buto, and whoever killed 
one, even by accident, was punished by death. In Greece, likewise, the 
hawk was a symbol of the sun, and sacred to Apollo, the god of oracles. 




THE SOUL OF ANIMALS 


231 


of the realm of matter. Or, if any one desires it to be set 
forth, a seat or vehicle may be assigned to them of such a 
character by means of which they may be enabled to hold 
converse and give responses to human beings. We must think, 
then, that this vehicle is pure from contamination of bodies; 
for no communion whatever exists between that which is pure 
and the contrary, but there is a reason for it to be conjoined 
with human beings through the soul of animals.* For this 
soul has a nature kindred to human beings, through a like vital 
principle; and likewise to demons, because being free from 
bodies it after a manner exists separately. But as it is inter¬ 
mediate between both, it is subservient to the controlling 
* demon, yet it makes known to those who are still withheld in 
the body whatever the overlord directs. Thus a common 
bond of union is given between them, each to the other. 


THE ART OF DIVINING DEFECTIVE 

It ought to be borne in mind, however, that the soul that 
makes use of such methods of divination, not only becomes 
a hearer of the oracle, but it also contributes from itself, to 
no small degree, a certain fatality for the accomplishing of 
it in respect to the performances. For through a certain sym¬ 
pathy of necessity, they are moved together, and act and prog¬ 
nosticate together. Hence such a mode of divining as this 
is entirely different from the mode that is divine and genu¬ 
ine;! being able to give oracles in relation to trivial and every¬ 
day matters—such as pertain to the diversified realm of 
nature, and are now brought into relation to generated ex¬ 
istence. They likewise impart activities from themselves to 


♦It was held that souls, when separated from the bodies by violence, 
continue to abide around the bodies, and hence that the theurgic priests 
were able through their agency to draw the guardian demons to them. 

f Augustin of Hippo berated Porphyry in regard to this distinction 
between “divine” or “angelic” and the other communications. “Behold,” 
says he, “Iamblichos, the patron of the Egyptian priests, deserts his 
clients.” 



233 


AVOID EMOTIONAL EXCITEMENT 


those capable of receiving them and produce emotional con¬ 
ditions of many kinds in those who are naturally susceptible 
to being affected in concert.* But the perfect faculty of fore¬ 
knowing is never developed by emotional excitement. For 
that which is most of all the unchangeable, and likewise the 
exempt from matter and in every way pure, attains readily 
to a perception of the future; but that which is commingled 
with the irrationality and darkness of the corporeal and ma¬ 
terialistic nature, is filled with dense ignorance. Hence, it is 
never well to receive any such ingenious procedure in divina¬ 
tion. Nor ought we to make use of it with any considerable 
eagerness, nor to trust another person that does it, as though 
it possessed of itself any clear and well-known evidence of 
truth. This is enough for us to say in relation to this kind of 
divining. 


CONCERNING THREATS MADE IN THE RITES 

Come, then, let us discourse about difficulties of another 
class, that are in the category of occult things, and which 
contain, as you say, “threats of violence.” In regard to the 
multitude of threats, the accusation is divided into many parts. 
For the actor threatens that he will either “assail the sky, 
reveal to view the arcana of Isis, expose to public gaze the 
ineffable symbol in Abydos,f to stop the Baris, scatter the 


*This accounts also for the enthusiasm characteristic of the Bacchic 
festivals, and kindred exhibitions at public assemblies, where some pow¬ 
erful influence predominates. Such nervous affections as hysteria and 
epilepsy are sometimes occasioned in such ways. In the old languages 
the same terms are used to denote mental derangement and prophetic 
inspiration. 

fin the Greek text of the Letter of Porphyry this term is “adyton,” 
the inner shrine of the temple, but here it is Abydos, a city in Middle 
Egypt, where was the most ancient temple to Isis and Osiris, and also 
a “tomb.” Some writers insist that only the adytum was meant; others 
that reference is made to the shrine at Abydos. This was the oldest 
metropolis in Egypt. 

The theologic myths of Egypt contain an explanation of these expres¬ 
sions. Osiris and Isis, or Uasar and Uasi, were the two principal divini¬ 
ties commemorated in the Egyptian Sacred Rites. They were doubtless 



FORCIBLE UTTERANCE 


233 


limbs of Osiris like Typlion, or do something else of a similar 
cha racier.’’ 

The men do not, as you imagine, hold out this form of 
words as a threat “to the Sun-god, or to the Moon, or any of 
the divine ones in the sky”; for then there would occur more 
fearful monstrosities than those of which you angrily com¬ 
plain. On the other hand, as I said before in these explana¬ 
tions, there is in the divisions of the world a class of powers, 
incapable of judgment, and unreasoning. It receives and 
obeys a word of command from another, but it neither makes 
use of intelligence of its own, nor distinguishes the true and 
the false, or the possible or impossible. Such a race of beings, 
when threats are held over them incessantly, are thrown into 
agitation and filled with amazement. Hence, I think that it is 
natural for this class to be led by forcible utterances, and 
to attract other things by means of senseless and unstable 
phantasy. 


THE THREATENING FURTHER EXPLAINED 

These things have also another explanation, as follows: 
The theurgic priest, through the power of the ineffable em¬ 
blems, commands the cosmic spirits, not as a human being, 
nor as making use of a human soul.* On the other hand, as 

of Asiatic origin, and the legend seems to be a representation of the 
contest with the Shepards. Seth, Sutekh, or Typhon was the tutelary 
god of Northern Egypt of the Hyk-sos, and of the Kheti or Hittites of 
Asia. He is described as the brother of Osiris and as having treacher¬ 
ously murdered him, and afterward dismembering the body. The wid¬ 
owed Isis wanders over Egypt and to Phoenicia in quest of his remains. 
They are finally transported in the boat Baris to their final resting- 
place. The simulacrum of one part is placed in every shrine as a 
sacred relic. These things were commemorated in the Sacred Rites. 

*See Part IV, Chapter II. “In all theurgic rites there is a double 
character put forward: the one as a human being, the other as par¬ 
ticipating of a superior nature and exalted to the order of divinities. . . . 
In the former the priest makes the invocation as a man and suppli¬ 
cates the superior beings; in the other, he commands the powers of the 
universe, because through the ineffable symbols, he is in some manner 
invested with the sacred character of the gods.” 



234 


INEFFABLE MYSTERIES 


one preexisting in the order of the gods, he makes use of 
threatenings more terrible than he could make from his own 
being alone. This is not as though he was about to do every¬ 
thing which he confidently affirms, but he teaches by such use 
of words how much, how great and what power he has through 
being at one with the gods. This power the knowledge of the 
ineffable symbols imparts to him. 

This also can be said: That the demons who are dis¬ 
tributed by departments, and who are guardians over the 
departments of the universe, have charge and superintend¬ 
ence individually of the departments to which they Were 
allotted; so that they do not even admit a word to the con¬ 
trary, but preserve the perpetual continuance of things in the 
world without change. They assume this unchangeableness, 
because the order of the gods remains immovably the same. 
Hence, they do not endure even to a hearing, that this shall 
be threatened in which the demons of the atmosphere and 
those of the earth have their being.* 

DEMONS THE GUARDIANS OF THE MYSTERIES 

The subject may also be explained as follows: The demons 
have the guardianship of the Ineffable Mysteries. Thus, 
therefore, I assure you they maintain to a superior degree the 
orderly arrangement everywhere. For through this the con¬ 
stituent parts of the universe remain in their order because 
the beneficent power of Osiris continues pure and immacu¬ 
late, and is not at all commingled with the opposing vice and 
disorder. The life of all things also remains pure and un¬ 
corrupt because the occult life-producing beauties of the ra¬ 
tional faculties of Isis do not descend into the body, which is 
manifest and visible to the senses. But all things remain im¬ 
mutable and ever-coming into existence,! because the course of 

■*The powers having as their vahan or vehicle the sun, moon and 
stars, were the demons thus threatened. 

jin the ancient philosophy, creation was identical with generation. 
Hence the universe is styled “aeigenes” or ever generated, as being 
constantly replenished and renewed. Creation is a work always taking 
place. 



THE SAFETY OF ALL THINGS 


235 


the sun is never stopped. All things likewise remain perfect 
and entire because the ineffable arcane in Abydos (or in the in¬ 
ner shrine) are never at any time revealed to profane contem¬ 
plation. Hence in these conditions, in which consists the 
safety of all things, I say, in the ineffable symbols being pre¬ 
served occult and in the unutterable essence of the gods never 
being repressed by the contrary allotment—this is not en¬ 
durable even by sound for the demons to listen to that belong 
around the earth, namely: that they are diverse in quality, 
or are unhallowed beings, and that on this account such a 
style of [threatening] words has a certain appropriateness 
to them. No one, however, utters a threat to the gods, nor is 
any such mode of prayer addressed to them. 

Accordingly with the Chaldeans, with whom there has been 
a pure language set apart for the gods alone, a threat is never 
uttered. The Egyptian priests, however, having intermingled 
at the same time the divine symbolic terms and the demonian 
words, make use, when it is proper, of threats. 

Thou hast now the answer in relation to these difficulties; 
concise, indeed, but I think sufficiently clearing away every one 
of them. 














XV 

ORIGIN OF EGYPTIAN SYMBOLISM 
































PART VII 


SACRED NAMES AND SYMBOLIC EXPRESSION 


CHAPTER XV 

ORIGIN OF EGYPTIAN SYMBOLISM 

Those difficulties require for solution the same divinely 
wise Muse. I desire, beforehand, however, to interpret to thee 
the peculiar form of the theologic system of the Egyptians. 
For they, endeavoring to represent the productive principle of 
the universe and the creative function of the gods, exhibit cer¬ 
tain images as symbols of mystic, occult and invisible concep¬ 
tions, in a similar manner as of Nature (the productive prin¬ 
ciple), in her peculiar way, makes a likeness of invisible prin¬ 
ciples through symbols in visible forms.* But the creative 
energy of the gods delineates the genuine reality of the forms 
through the visible images. The Egyptian priests, therefore, 
perceiving that all the superior races are gratified at the resem¬ 
blances of the inferior tribes to themselves, and desiring to 
supply the latter with benefits through such representations, 
so far as possible, do themselves bring into use for them as 
may be expected, a mode of initiation into the mysteries which 
is appropriately concealed in the symbols. 

SYMBOL EXPLAINED. 

Listen, therefore, to the spiritual interpretation of the sym¬ 
bols, according to the conception of the Egyptian priests, dis¬ 
missing from thy imagination and hearing the phantom-like¬ 
ness of the symbols themselves, and bringing thyself upward 
to the spiritual reality. 

*See Herodotos: II, 60. Plutarch, Isis and Osiris 18, and through¬ 
out. 


239 




240 


THE EGYPTIAN MYSTERIES 


By “ilus” or slime, then, recognize everything of a corpo¬ 
real nature or belonging to the realm of matter, or that is nour¬ 
ishing and procreative, or such as is a material form belonging 
to the realm of nature and borne along with the never-still cur¬ 
rents of the realm of matter, or such as the river of generative 
existence contains and which sinks with it, or the originating 
cause of the elements and of all the powers relating to the ele¬ 
ments, which subsisted before in correspondence to a foun¬ 
dation.* 

It being of such a quality, God, who is author of all genera¬ 
tion and production, and of all elemental forces, as being supe¬ 
rior to them, immaterial and incorporeal, exalted above the 
realm of nature and likewise begotten and undivided, entire 
of himself and concealed in himself, is supreme above all these 
and embraces them all in himself. And because he contains 
everything and gives himself to all the universe, he is made 
manifest out from them. Because he is superior to the uni¬ 
verse, he is spread out over it by himself, and is manifested as 
separate, removed, high in the air and unfolded by himself 
above the forces and elementary principles in the world.f 

The following symbol likewise attests this: For the one 
“sitting above the lotus-blossom’’ expresses enigmatically an 
exaltation above the slime, and likewise denotes spiritual and 
empyrial supremacy.! For everything pertaining to the lotos, 


*This definition of ilus or slime applies also to hule, the foundation- 
principle of everything denominated “material.” It is a concept of the 
mind, and not a something that can be weighed, measured, or perceived 
by the senses: and if the term has any intelligible meaning, it may be 
designated as passive, negative or objectified force. 

fThe representation of the winged disk, so common in Egyptian 
symbolism, is here denoted. The description also applies to the figures 
of Assur and Ahurmazda of the Assyrian and Persian temples floating 
in the air above the Sacred Tree and the adoring King and priests. 

fThe lotos or Nymphas was anciently esteemed as the queen of the 
world of blossoms. Each of its numerous species seems to have been 
regarded as sacred in some of the ancient nations, and the same venera¬ 
tion is still maintained in China and India. The American pond-lily is 
of the same family. It has been conjectured to have received its dis- 



THE PILOT PROM ABOVE 


241 


both the forms in the leaves and the appearance of the seed, is 
observed to be circular. This very energy is akin to the unique 
circle-like motion of the mind, manifesting it in like manner 
according to the same forms, in a single arrangement, and 
according to one principle. 

The god himself, however, is seated alone, above any such 
dominion or energy, august and holy, filled abundantly, and 
remaining in himself without change, as the figure of one sit¬ 
ting is intended to signify.* 

The one “sailing in a Boat”t sets before the mind the 
power that directs the world. As, therefore, the Pilot, being 
apart from the ship, has the control of its rudders, so the Sun 
subsisting separately has control of the helms of all the world. 
And as the pilot from above at the stern, giving forth from 
himself the first brief beginning of the course, directs every¬ 
thing, so by an infinite priority of rank, the God from above, 
imparts without division from the first principles of Nature, 
the first-operative causes of motions. These things, therefore, 
and still more than these, are denoted by One Sailing in a boat. 


tinction from the analogy of its seeds, which sprout in the capsule of the 
plant and begin to grow till they burst the pericarp and float away to 
take root in the slime by themselves. 

The Egyptian priests were accustomed to exhibit simulacra of the 
gods in circles and globes as symbols of the uniform principle of life. 
Hermes Trismegistus compared Divinity to a circle, and the sublime 
description will be remembered, that its centre is everywhere and the 
circumference nowhere. The Pythagoreans regarded the circle as sacred, 
and considered it as the symbol of the highest spiritual truth. It also 
represents very aptly all human progress, which is never in straight 
lines, but in circles returning on themselves as if advancing in ascend¬ 
ing spirals or retrograding in vortexes tending downward. 


*Horos as Har-pokrates was depicted as sitting on the cup of the 
lotos-blossom, with a finger on his mouth, contemplating the circle, and 
was the divinity here signified. 


f Porphyry: Cave of the Nymphs: “The Egyptians represented the 
Sun and all the demons as not connected with anything solid or stable, 
but as elevated on a sailing vessel.” 



242 


PRAYERS TO THE SUN 


THE SUN THE SOURCE OF ENERGY. 

Every department of the sky, every sign of the zodiac, 
every celestial course, every period of time according to which 
the world is put in motion, and all perfect things receive the 
forces which go forth from the Sun. Some of these forces are 
closely interblended with these, but others are superior to any 
commingling with them. Accordingly, the symbolic mode of 
expression also suggests them: “Assuming a shape according 
to the Signs of the Zodiac and changing forms according to 
the Season.” It likewise manifests his unchangeable, constant, 
unceasing and generally universal and abundant giving to the 
whole world. 

The different receivers, however, are variously affected with 
regard to the indivisible boon of the divinity, and they receive 
from the Sun powers of many kinds according to their peculiar 
impulses. In this way the series of symbols coming in succes¬ 
sion, is designed, through the multitude of gifts, to make man¬ 
ifest the One God [the Sun], and through the manifold powers 
exhibited, to cause his one power to appear. Hence, also, it 
sets forth that he is One and the Same, but that the changes 
of shape and the transformations are taken for granted among 
the recipients.* 

On this account it is affirmed that the Sun changes u accord¬ 
ing to the sign of the zodiac and according to the season,’’ 
because these manifestations are diversified with respect to 
the god, according to the many forms of his reception. 

The Egyptian priests make use of such prayers to the Sun, 
not only at the Autopsias, but also in the more public prayers 
which have an interior sense, and are offered to the divinity 

with reference to such a symbolic initiation into the 
Mysteries.f 


*In this way, the Sun and Moon, though always of the same dimen¬ 
sion, vary in apparent size and color, owing to accidents of the position 
of the earth, and the conditions of the spectator’s eyesight. 

f Porphyry in his letter to. Anebo, interrogated him directly about 
these matters. “For this is said to be seen at the Autopsias,” says he 
“and they unwittingly attribute to that divinity a peculiar incident of 



A LANGUAGE OF PRIESTS 


243 


Hence it is not permitted that anyone shall offer any expla¬ 
nation. 

“THE TERMS THAT ARE UNINTELLIGIBLE.” 

But the enquiries which follow, if we are to go through 
with them sufficiently in detail, require more information. Yet 
it is equally necessary in replying to bring out the truth in 
relation to them in few words. Thou demandest: “ Why are 
terms preferred that are unintelligible?”* 

their own imagination. If, however, these expressions are uttered 
figuratively, and are symbolic representations of his forces, let them tell 
the interpretation of the symbols. For it is plain that if they denote 
the condition of the Sun, as in eclipses, they would be seen by every one 
who looked toward it intently.” 

The Autopsia was the final experience at the Initiatory Rite, when 
the candidate became an epoptes or Beholder. It was at once a view of 
one’s own interior self and a vision of the Divinity. “Such a one,” says 
Pindar, “knows the end of life and its sources from God.” Paul the 
apostle is a little more explicit. “Such a man,” says he, “was rapt into 
Paradise and heard ineffable things which it is not permitted a man 
to repeat.” Hence Abammon declines to grant Porphyry’s demand. 

*The terms to which this reference is supposed to be made, are such 
as were enumerated by Alexander Trallianus: “Men, Thren, Mor, Phor, 
Teux, Za, Zon, The, Lou, Khri, Gr, Ze, On.” By these words, Tralli¬ 
anus declared, the sun becomes fixed in the heavens. He adds also 
others: “lax, Azuph, Zuon, Threux, Ban, Khok.” Very likely these 
as well as the famous Ephesian “spells,” belong to an archaic language, 
which remained as a dialect of priests after having passed out of common 
use. The Latin language used in the Roman worship, the Hebrew in 
the Jewish, and the Sanskrit in the Brahman are analogous examples. 
Diodoros affirms that a barbarous or foreign dialect was used in the 
Samothrakian arcane rites. The expression, “Konx om pax ” at the 
Eleusinia has perplexed scholars for centuries. Mr. Robert Brown, Jr. 
however, has traced it to the Akkad origin, and shows it to be a pro¬ 
fession of the Supreme Truth of existence. 

There has always been a “language of priests:” the ancients called 
it “speech of the gods.” Homer gives us names in that dialect as well 
as those given by “men.” The monarchs of Egypt and Assyria took 
divine names in addition to their family designations, and the practice 
has been followed for many centuries by the Popes of Rome, when 
taking office, to adopt a saint’s name for their official title. 

The Mystic Rites were accompaniments of the Sacred language. 
They were observed in every ancient nation that had a literature, and 
seem to have been derived from the country of the Euphrates. It was 
esteemed sacrilegious to divulge them, and the holy name of a divinity 
was not permitted to be uttered outside the temple. See Exodus xx:7. 



244 s 


SIGNIFICANT TO THE GODS 


They are not “ unintelligible/ ’ however, as thou hast 
thought. Nevertheless, let them be unknown to us, or let some 
of them be known, with reference to which we receive solutions 
from the gods; they, certainly, are all of them significant to 
the gods in a manner not divulged. Nor can they be significant 
and also oracular with human beings through imaginings, but 
either spiritually by the mind which is at once divine and 
human,* or in silence, or to express the conception in a better 
and simpler manner, by a mind united with the gods.f 

We should, therefore, set aside all conceits and logical quib¬ 
bles in regard to the divine names, and should, likewise, pay 
no attention to natural resemblances of speech which are 
closely akin to objects in the realm of nature. In the same 
manner, then, as the symbolic token of the divine likeness is 
spiritual and divine, the same thing is to be taken for granted 
in the names. Indeed, although we may not know it, this very 
thing is the most august in the case, for it is too grand to be 
classified for the purpose of being made known. In regard to 
those, however, of which we have received the skill to interpret 
the meaning, we possess in the name, the knowledge of the 
divine essence, power and order. Moreover, we guard care¬ 
fully in the soul the mystic and ineffable image of the gods; 
and through them we lead the soul upward to the gods, and 
having exalted it as far as possible, we ally it with the gods. 

But you ask, “Why of names that are significant, do we 
place foreign ones before those of our own language?”t The 
reason for this, also, is connected with the Mystic Rites. For 
the gods have made known that of the Sacred Nations, like 


*In other words, we comprehend first principles by simple intuition. 

fThis was called a visible manifestation of divinity. A philosopher 
remarks: “From the clearness of the mind and the refulgence of divine 
splendor, the presence of Divinity is perceived at once. 

\As Assyria is the chief Semitic country, the languages of Chaldaea 
and the Israelites are included under the designation. But whatever 
his dialect Abammon declares that Man is sacred evervwhere. V, 
xxiv. There is a change of terms, however, in the question from those 
found in the Letter of Porphyry to Anebo, as will be seen by comparing. 







THE TERMS OF NATIONS 


245 


the Egyptians and likewise the Assyrians, the entire dialect is 
suitable for sacred places. Hence, we believe that we ought to 
address our communications in speech native to the gods; and 
because such a mode of speaking is primitive and ancient, 
and most of all, as those who learned the first terms relating 
to the gods, mingled them with their own language and trans¬ 
mitted it to us, as being proper and suitable for these things, 
we have always preserved the law of tradition till the present 
time inviolate. Eor whatever else pertains to the gods, plainly 
the everlasting and unchangeable is kindred to them. 

WHY FOREIGN SACRED TERMS MAY NOT BE TRANSLATED. 

It is then objected: “// the one who hears the voice gives 
attention to the signification, it is enough that the concept re- 
mams the same, ivhatever the term may he ” The fact, how¬ 
ever, is not as thou imaginest. For if terms had been fixed by 
conventional agreement, it would make no difference if some 
should be used instead of others. But if they are closely allied 
together in the nature of the things that have being,* those the 
more like it will be most assuredly the more agreeable to the 
gods. From this fact it appears agreeable to reason that the 
language of the sacred nations has been adopted in preference 
to that of the rest of mankind. For terms when they are trans¬ 
lated do not always preserve their meaning the same as before; 
and besides, there are certain idioms with every nation that are 
impossible to express to another in intelligible speech. Ac¬ 
cordingly, though, it may be possible to translate them; they 
no longer preserve the same force. “Foreign terms,” like¬ 
wise, have great emphasis and much conciseness, and contain 
less ambiguity, diversity and varied shades of meaning. For 
all these reasons they suit the Superior Baces. 

Away, then, with conjectures which deviate from the truth: 
such as this, whether (< the divinity that is invoked is Egyptian 

*Proklos considered that there were three classes of divine terms: 
the principal of which was for the gods themselves: the second was 
devised for the demons, and the third was employed by sagacious men 
in relation to matters of their own devising. The former of these were 
considered as possessing energy and power. 



246 


THE EGYPTIANS AND THE GODS 


in race or makes use of the Egyptian language.” Understand 
instead that the Egyptians were the first of mankind that were 
allotted to communion with the gods;* and the gods that are 
invoked delight in the Egyptian customs. 

Suppose, then, 44 these are all of them artful contrivances 
of jugglers, ’ ’ how is it possible that these things without which 
no sacred performance takes place successfully, which in the 
highest degree conjoin us with the gods, and combine us with 
them, and which possess powers almost equal to those of the 
superior races, should be only figments of the imagination? 
On the other hand, is it not true that 44 these are disguises that 
have their origin in the passive conditions about us through 
being attributed to the divine agency?” For it is not from 
what we have experienced, but on the contrary, from what are 
peculiar attributes of the gods, that we are aroused and ad¬ 
dress to them naturally the expressions proper for them. Nor 
do we form “conceptions of the divine nature contrary to ivhat 
it actually is.” On the other hand, wherein it is natural, and 
as they who first established the laws of holy religious worship 
have come upon the truth respecting it, so we continue in them. 
For if anything of different customs of a religious character 
harmonizes with them, it is what does not change. And it is 
necessary with the ancient prayers as with the sacred places 
of asylum to preserve them inviolate and in the same manner, 
neither taking anything from them nor adding anything to 
them from any other source.f For this is perhaps the reason 

*The extraordinary antiquity of the Egyptians and their modes of 
worship is everywhere recognized. They were an archaic people and 
were highly civilized when they first became known to other nations. 

fProklos speaks of these prayers as follows: “The purifying petition 
is the one which is offered for the purpose of averting diseases of the 
character of plague, and other contagions: we have such inscribed in 
the temples.” Porphyry has preserved a petition somewhat like one in 
the Gospel according to Luke. “ 0 Lord, the Sun and you other di¬ 
vinities, the dispensers of life to human beings, accept me and commend 
me to the immortal gods as your servant. So long as I have lived I 
have always worshipped the gods whom my parents taught me should 
be venerated.” 

After the adoption of the Bacchic rites from Asia into Greece, the 
prayers or hymns to the new divinity were as numerous and almost as 



THE GREEKS CHANGEABLE 


247 


why at the present time everything is going to decay, and both 
the occult terms and the prayers have become without effi¬ 
ciency. They are constantly undergoing changes through the 
innovating disposition and the lawlessness of the Greeks, and 
nothing remains as it was. For the Greeks are by nature fond 
of innovation, and they are carried onward rushing eagerly in 
every direction. They have no ballast in them and they do not 
preserve what they received from anybody; but letting it 
quickly go, they remodel everything according to a never-ceas¬ 
ing fluency of words. But the foreign priests are steadfast in 
their customs, and continue firmly with the same words; for 
which reason, making use of the words grateful to them, they 
are themselves beloved by the gods. Nevertheless, to change 
them in any way is not lawful for any human being. 

This much we have answered thee in regard to the words 
which are called both unutterable and barbarous* or foreign, 
and yet are becoming in holy rites. 


diverse as the States. The worshippers were principally women and the 
Eleans had a shout of which this is a translation: 

“Come Lord Dionysos, Lord Most High, 

Into thy holy shrine, the shrine ready for thee: 

Frenzied, and with feet of ox, 

Bull worthy of our praise, worthy Bull.” 

“Hero,” here rendered Lord, and Alioun, Most High, are archaic 
terms. 

♦The term barbarous, used in Greek for alien and foreign, seems to 
have been formed from the Egyptian term Barbara, the archaic designa¬ 
tion of the Egyptian peasantry. 






XVI 


QUESTIONS PROPOSED 

















PART VIII 


CHAPTER XVI 

QUESTIONS PROPOSED 

We will now pass over these matters, as thou sayest that 
thou desirest us “ to declare plainly what the Egyptian Theoso¬ 
phers believe the First Cause to be: whether Mind or above 
Mind: and whether one alone or subsisting with another or 
with several others: whether unbodied or embodied, and 
whether the very same as the Creator of the Universe (Demiur- 
gos) or prior to the Creator: also whether all things have their 
origin out from one or out from many: whether they likewise 
have knowledge respecting Primal Matter, or of what nature 
the first bodies were: and whether the Primal Matter was 
unoriginated or was generated.’’ 

First of all I will tell thee the reason why in the scrolls 
of the ancient Scribes of the Temple, many and various opin¬ 
ions are offered in regard to these things, and likewise why 
among those of the persons greatly skilled who are still living, 
the explanation is not given in simple terms. I say, then, 
that as there are many essences and these differing, the innu¬ 
merably many principalities of these being in different orders, 
were handed down, different ones by different ancient priests. 

Hence, as Seleukos* describes, Hermes set forth the uni¬ 
versal principles in two thousand scrolls, or as Manetho af¬ 
firms, he explained them completely in thirty-six thousand 

♦Seleukos is mentioned by Porphyry as a theologist and by Suidas 
as having written two hundred books in relation to the gods. By 
“scrolls” it is probable that only single discourses were meant, such as 

would now be given in a pamphlet. 

251 




252 


THE ABSOLUTE 


five hundred and twenty-five treatises*. The different ancient 
writers, however, being in conflict with one another, have in 
many places given different interpretations in regard to the 
particular essence. It is necessary, however, to ascertain 
the truth in respect to them all, and then set it forth to thee 
concisely as we may be able. 

First, then, give me thy attention in regard to this matter 
about which thou didst first ask. 

A 

GOD THE FIRST: GOD THE CREATOR. 

Before the things that really are, even the first principles 
of all things, is One Divine Being, prior even to the first God 
and King, abiding immovable in the aloneness of his own 
absolute unity: For neither is Intelligence nor any principle 
else intermingled with him, but he is established an exemplar 
of the God self-begotten, self-produced and only-begotten, the 
One truly Good. For he is the something Absolutely Great 
and Supreme, the Source of all things, and root of the first 
ideals subsisting in the Supreme Mind. Then from this One, 
the God sufficient in himself caused himself to shine forth :t 
and hence he is self-engendered and self-sufficient. For he 
is the Beginning and God of Gods, a unity proceeding from 
the One, subsisting before essence, and the principle of es¬ 
sence. For from him are being and essence; and he is called 
accordingly Noetarch, Chief of the realm of thought.! 


*An Egyptian, Man-e-Thoth, or beloved Thoth. He was a priest at 
Sebennytus in the province of Sais, in the reign of Plotemy Philadelphos, 
and compiled a history of ancient Egypt. This Number 36,525 is enig¬ 
matic, as it indicates by its analogy to the 365.25 days in a year. 

fThe Hindu purana gives a similar statement: “He whom mind 
alone can perceive, whose essence eludes the external organs, who has no 
visible parts, who is of eternity,—even He, the Soul of all beings, whom 
no being can comprehend, shone forth in personality. He willed to pro¬ 
duce the various beings from his own divine substance.” 

J“Under two Minds,” says Damaskios, “the Life-imparting fountain 
of souls is comprehended.” One, the Immovable First Cause, the Second* 
the Demiurgos or Creator. 



MANY NAMES 


253 


These, then, are the oldest principles of all things. Hermes* 
places them before the gods of the iEther, the Empyreanf 
and the celestial regions. 


MANY NAMES OF GOD—FORMATION OF MATTER. 


According to another arrangement, however, Hermes 
places the God Emephf as leader of the celestial divinities, 
and declares that he is Mind itself, perceptive of itself and 
converting the perceptions into his own substance. But he 
places as prior to this divinity, the One without specific parts, 
whom he affirms to be the first exemplar§ and whom he names 


*See Part I, Chapter II. Hermes the superlatively Great, was the 
titular author of numerous philosophic treatises, from the forty-two men¬ 
tioned by Clement to the innumerable multitude mentioned by others. 

fThe Greek term spi7tvpiov(empurion ), signifies “the region of fire.” 
In the ancient cosmology, there was a fifth element, the aether, more pure 
and divine than the common atmosphere. It was an akasha, a pure fire 
and diviner matter: and of it the celestial bodies were composed. In the 
Babylonian and other theories there were three heavens, as here desig¬ 
nated: the aether-heaven, the Empyrial or fire-region, and the supra- 
celestial above all. There were divinities of the second order peculiar to 
each. 

I Several have conjectured that this name should have been “Kneph” 
—Neph or Num, the “Good Demon.” This was the name of the Creator 
in Nubia and also in Elephantina, and he was considered to be the same 
as Amun, the Supreme God at Thebes. The name Neph, almost identi¬ 
cal with the Semitic term “ nephesh” or soul, reminds us that this god 
was considered as the “Soul of the World.” It should also be remem¬ 
bered, however, that the name “Emeph” seems to be the same as Imoph, 
Motph or Imhetep, which signifies the “son of Phtha.” In fact, this 
divinity was one of the triad of tutelaries of Memphis, which consisted 
of Phtha, his consort Pakht, or Bast, and their son Imhetep. Mariette- 
Bey considered him as the same as Thoth or Hermes, the god of learn¬ 
ing. The Greeks, however, identified him with Asklepios and the Orien¬ 
tals with Esmun, of the Kabeirian Rites. 

§Ficino substitutes the term 7tapa6£iypa (paradeigma) , or exemplar 
in the text, for payevpa (mageuma ), or magic power. 



254 


THE CREATIVE MIND 


Eikton.* In him are the First Mind and the First Intelli¬ 
gence, and he is worshiped by Silence alone.t Besides these, 
however, there are other leaders that preside over the creation 
of visible things.! For the Creative Mind, guardian of Truth 
and wisdom, coming to the realm of objective existence, and 
bringing the invisible power of occult words into light is called 
in the Egyptian language, Amon (the Arcane): but as com¬ 
pleting everything in a genuine manner without deceit and 
with skill, Phtha. The Greeks, however, assume Phtha to be 
the same as Hepliaestos, giving their attention to the Creative 
art alone.§ But as being a dispenser of benefits, he is called 
Osiris :|| and by reason of his other powers and energies, lie 
has likewise other appellations. 


*This term is Greek, and its meaning is “the Likeness/’ and so the 
Ideal of the Universe. 

fDamaskios relates that the Babylonians recognized the one First 
Cause, passing it over in silence. But it is probable that instead of Sige 
or Silence, the divine intermediary, Siku, was the being actually named. 

\Plato: Timceos, XII, v, “The Deity himself formed the divine part 
in man, and delivered over to his celestial offspring the task of forming 
the mortal. These subordinate divinities, copying the example of their 
parent, and receiving from his hands the immortal principle of the 
human soul, fashioned subsequently to this the mortal body,^which they 
consigned to the soul as a vehicle, and in which they placed another kind 
of soul, the seat of violent and fatal affections.” 

§The Semitic name P'T’H, Phtha, signifies the opener, the revealer, 
the Creator. Perhaps Semitic influence in Northern Egypt, which was 
of remote antiquity, accounts for the selection of the designation. When 
the early sovereignty of Egypt was at Memphis, Pth’ch was the chief 
divinity. After the expulsion of the Hyksos dynasty, the seat of power 
was transferred to Thebes in the South, and Amun or Amur-Ra (the 
Mystic Sun) was exalted to the supremacy. He was often figured like 
Ivneph, with the head of a ram, indicating that the two were the same. 
Indeed, the Egyptian religion was actually at its core monotheistic. The 
various divinities were only aspects or personifications of different attri¬ 
butes. 

11 This name in the Egyptian dialect is variously spelled, as different 
readers supply the letters from the hieroglyphics. Plutarch states that 
the Egyptians pronounced it Husiris, and it is sometimes rendered Asar 
and Uasar. One Egyptian dogma makes it out Hes-iri, which would mean 
the Seat of Isis. It seems in its form to resemble Assur the God of Nine¬ 
veh and Iswara, the Siva of India. 



SUPREME CAUSE 


255 


Accordingly there is also with the Egyptians another sov¬ 
ereignty of all the elementary principles in relation to the 
realm of generation, and of the forces in them. Four of them 
are reckoned as male and four as female. This sovereignty 
they assign to the Sun. There is also another empire of uni¬ 
versal production around the dominion of objective existence, 
which they give to the Moon. Then marking off the sky into 
two parts, or four, or twelve, they place rulers over the parts 
in turn, more or fewer as the case may be, and over them all 
they set one who is the Overlord.* Thus the system of the 
Egyptian priests in relation to the First Principles, extend¬ 
ing from above to the farthest extremes, begins from the One 
and passes on to the multitude: the many being guided and 
directed by the one, and the undefined realm of nature being 
placed under a defined measure of authority, even of the one 
Supreme Cause of all things. And the God produced Matter, 
rending materiality on the under side from essentiality; 
which being full of life,t the Creator took it and fashioned 
from it the simple and impassive spheres. But the last of it 
he organized into bodies that are subject to generation and 
dissolution. 


SUMMARY OF TEACHINGS. 

These subjects have now been thoroughly discussed, and in 
the books which thou mentionest as having met with by chance, 


*This, it will be noticed, relates directly to astrology and the casting 
of nativities, which was a constituent part of former sciences and relig¬ 
ions, and is apparent in some of the modern customs. 

fWhen we treat of matter/’ says Plutarch, “we need not conceive in 
our minds a body void of soul and of all quality and of itself wholly idle 
and inactive. We ought to conceive that this goddess (or divine entity) 
which always participates of the First God and is ever taken up with the 
love of those excellences and charms that are about him is not by nature 
opposite to him: that like a good-natured woman that is married to a 
man and constantly enjoys his embraces, yet hath a fond kind of longing 
after him, so hath she always a strong inclination to the God, though 
she be present and round about him, and though she be impregnated with 
his most prime and pure particles.” 



256 


CAUSES AND PRINCIPLES 


the solution of thy doubts is clear. For those which have been 
brought forward as the Books of Hermes contain Hermetic 
doctrines, although they are often set forth in the manner of 
speaking peculiar to the (Grecian) philosophers. For they 
were translated from the Egyptian language by men who were 
skilled in philosophy. But Chseremon* and others, if there 
are any, who have treated of the primary causes in relation 
to the world, also explain the last principles.! As many as 
hand down observations respecting the planets, the Zodiac, 
the decans, the horoscopes and the “Mighty Leaders,”}: so 
called, make known the distribution of the rulers to their 
respective domains. The particulars that are mentioned in 
the calendars comprise a very small part of the Hermaic 
arrangement, and those in relation to the stars (or asterisms) 
or the phases, or occultations, or the increase or decrease of 
the Moon, are among the last things in the delineations of 
causes by the Egyptian sages. 

The Egyptian priests do not “explain everything as relat¬ 
ing to natural objects.” On the contrary they distinguish the 
life of the soul, and also the spiritual principle, from Nature 
itself, not only in respect to the universe, but also in respect 


*Chaerem6n was the Scribe or literary man of a Temple. Suidas 
mentions him as belonging in Alexandria, and both Martial and Por¬ 
phyry speak of him as a Stoic philosopher. He is quoted in Joseplms, 
as giving the account of the Expulsion of the Lepers or alien people 
from Egypt, whom Manetho conjectured to have been the Israelites. 

fThe twelve months were divided by astrologers into thirty-six decans, 
and over each was a decanus or episcopus, whose office was to protect 
against calamity. The “horoscopos” was the caster of a nativity, one who 
forecasted a career from the conditions of the planets and zodiacal con¬ 
stellations at the time of birth. 

I The Twelve Gods who preside over the months of the year are thus 
designated. “While,” says S. F. Dunlap, “the Babylonians offered sacri¬ 
fices to the spirits of the dead, and the Twelve Gods presided over the 
months, and the thirty-six gods over the decani of the calendar; while 
Gods innumerable, portents, prophets, soothsayers and astrologers per¬ 
plexed the people, the Chaldeans philosophized in their schools on the 
causes of things and the modus operandi of Nature and Creation.” 



PURE MIND 


257 


to ourselves. Regarding it as firmly established that the Mind, 
and likewise the reasoning faculty, have being by themselves, 
they affirm that the things that are born are created. They 
likewise place the Creator as First Ancestor of those in the 
realm of generated existence,* and they acknowledge the life- 
imparting power prior to the heaven and subsisting in the 
heaven. They likewise set forth Pure Mind as above the 
world, and also the One without specific parts in the universal 
world, and another that is distributed among all the spheres.! 

They do not by any means contemplate these things with 
the reasoning faculty alone, but they also teach that by means 
of the sacerdotal theurgy, the aspirant may mount up to the 
higher and more universal, and those conditions established 
superior to Fate, to God the Creator (Demiurgos): neither 
becoming attached to the realm of matter, nor taking hold of 
anything else besides only the observing of a proper time.! 


PRELUDE TO FURTHER EXPLANATIONS. 

Hermes also points out the same path. Bitys, a prophet, 
explained it to King Amasis,§ having found it inscribed in 


*Chasremon declared the Sun to be the Creator or Demiurgos. The 
vivific influences emanating from it, and the fact that the planetary 
world issued from it in the unknown periods of geologic antiquity, lend 
an air of plausibility to the hypothesis. 

fit was taught by Anaximander that the earth was in the centre of a 
series of concentric spheres in which the sun, moon and stars were placed.. 
The Pythagoreans held that the heavenly bodies were in these spheres 
revolving round a central fire. 

fin astrologic and other magic displays it is considered necessary to 
select carefully a proper time for consultation and ceremonies. 

§Amasis or Aahmes II, was the successor of Apries or Pharaoh- 
Hophra, of the Twenty-sixth Dynasty, whom he drove from power. He 
belonged at Sais and bore the title of “Son of Neith.” He obliged the 
priests of Egypt to admit Pythagoras and Solon to the temples to be in¬ 
structed in the Egyptian learning. Bitys is conjectured to have been 
the priest Utaharpenses, who made public the names of the planets, 
which had been a sacerdotal secret, as was also the heliocentric theory. 



258 


MANY ESSENCES 


hieroglyphics in the inmost shrine at Sais in Egypt.* He also 
divulged the name of the god that extends through the whole 
world.f 

There are also, however, many other arrangements in rela¬ 
tion to the same things. Hence thou dost not seem to me to 
he right in saying that with the Egyptian priests all things 
are carried back to physical categories. For in their system, 
principles are many and concern many essences. There are 
likewise supermundane potentates whom also they worshiped 
by the Sacerdotal rite. To me, therefore, these things appear 
to furnish common starting-points for the solution of all 
remaining enquiries. But since we ought to leave none of 
them without examination, we will add them to these problems, 
and likewise hammer round them on all sides in order that we 
may see where thou conjeeturest that there is anything un¬ 
sound. 


THE TWO SOULS OF MAN. 

Thou also affirmest “that very many of the Egyptians 
attribute to the motion of the stars whatever may happen to 


*Sais was the metropolis of a nome or principality in Northern 
Egypt, and a rival of Memphis in wealth and importance. Its prince, 
Tafnekht, famous for having cursed the memory of Menes, raised the 
standard of revolt against the Ethiopian Overlord, and his lineal de¬ 
scendant Psametikhos finally succeeded in delivering Egypt from the 
Assyrians and establishing the Twenty-sixth Dynasty with Sais as his 
capital. Neitha was the chief divinity, and in her temple were recorded 
many of the maxims of Bokkoris the Wise. Here was the inscription so 
commonly referred to Isis,—doubtless the same goddess: "I am the All 
that was, that is and will be, and no mortal hath revealed me.” 

fThe tutelary gods had secret names which it was regarded as sacri¬ 
lege to divulge. (See Exodus xx, 7; Judges xiii, 18.) “The arcane names 
fill the whole world” was a theurgic maxim. Proklos also remarks: 
“There is a sacred name which, with sleepless, dart-like motion, runs 
through the worlds, through the swift menace of the Father.” Whether 
the name which Bitys revealed was occult like the mystic designation of 
Yava in the Semitic nations, is worth enquiry. The designation, Amun, 
for example, only means arcane or concealed, implying that it was not 
regarded as the real name of the divinity. 



TWO SOULS 


259 


us. But what the fact is must be explained to thee by many 

of the Hermaic concepts.* 

For man, as these writings affirm, has two souls. The 
one is from the First Intelligence and is participant of the 
power of the Creator, but the other is given from the revolu¬ 
tions of the worlds of the sky, to which the God-beholding 
soul returns.! 

These things being conditioned after this manner the soul 
that comes into us from the worlds follows (and is affected 
by) the periodic circuits of those worlds. But the soul that 
is in its higher mental quality from the world of Intelligence, 
is superior to the movement of the world of generated exis¬ 
tence! and through this there takes place both the unbinding 
of fate, and the upward progress to the gods of the World of 
Mind. The theurgic discipline (or initiation), so far as it 
conducts upward to the Unbegotten, is made complete by a 
life of this kind. 


LIBERATION FROM FATE. 

That condition, therefore, about which thou utterest doubt, 
does not exist, namely: “That all things are hound fast in the 

*These were the propositions and theories put forth by various 
authors whose writings were indicated in the collection known as “Books 
of Hermes/’ or Tablets of Thoth. 

f Plutarch says : “They who imagine the mind to be part of the soul 
err no less than they who make the soul a part of the body: for the 
mind is as far superior to the soul as the soul is better and diviner than 
the body. The combination of the soul with the mind makes the logos 
or reasoning faculty, and with the body, passion, of which the latter is 
the principle of pleasure and pain, and the former of virtue and vice. 
Of these three, the earth has given the body, the moon the Soul, and the 
Sun, the mind. Every one of us is neither courage, nor fear, nor desire, 
no more than flesh or fluids, but the part by which we think and per¬ 
ceive. The soul, being molded and formed by the mind and itself mold¬ 
ing and forming the body, by encompassing it on every side, receives from 
it impression and form.” 

Plato in the Timms likewise treats of the two souls or parts of the 
soul, the one mortal and the other immortal. 

JThis phrase which translated literally would read “genesiurgic mo¬ 
tion,” relates to those matters of the world of sense, which are under con¬ 
trol of fate and circumstance, and come within the province of chance 
and fortune. 



260 


THAT WHICH IS 


indissoluble bonds of Necessity , which they term Fate.” For 
the soul has a principle of its own leading around to the realm 
of Intelligence, and not only standing aloof from things of 
the world of generated existence, but also joining it to that 
which is,* even to the divine nature. 

Nor do we “connect Fate with the gods whom we worship 
in temples and with carved images, as being unbinders of 
Fate. Yet the gods do “unbind Fate,” but it is the last and 
lowest natures that descend from them and are in close alli¬ 
ance to the genesis of the world and to the body, that make 
Fate complete. With good reason, therefore, do we perform 
to the gods every holy rite in order that they may deliver us 
from the evils impending over us from destiny, as they alone, 
through the moral power of persuasion, have rule over neces¬ 
sity. 

Nevertheless all things in the world of Nature are not con¬ 
trolled by Fate. On the contrary, there is another principle 
of the soul which is superior to the whole realm of nature and 
generated existence. By it we can be united to the gods, rise 
above the established order of the world, and likewise partici¬ 
pate in the life eternal and in the energy of the gods of the 
highest heaven. Through this principle we are able to set 
ourselves free. For when the better qualities in us are in 
activity, and the soul is exalted to those beings superior to 
itself, then it becomes separate altogether from every thing 
which held it fast in the realm of generated existence, keeps 
itself aloof from inferior natures, exchanges one life for the 
other, and gives itself to a different order, entirely abandon¬ 
ing the former. 

THE LIBERATION FURTHER EXPLAINED. 

Why, then (it may be asked), is it not possible to liberate 

*This phrase, “that which is,” is very significant. It transcends the 
concept of existing and denotes real being, eternity itself. This shows 
the true meaning of Pope’s declaration: “Whatever is is right.” The 
Sanskrit term Satya, often rendered “truth,” has exactly the sense of 
Being, that which is enduring and permanent, absolute fact. Hence the 
maxim: “There is no dhaxma or supreme law superior to that which is ” 



NUMEROUS ESSENCES 


261 


one’s own self through the gods that revolve in the sky (the 
ruling planets), to consider them as Lords of Destiny, and also 
as binding our lives with bonds that are not to be dissolved? 

Perhaps there is nothing to hinder this very thing. Al¬ 
though the gods possess numerous essences and powers in 
themselves, there are also inherent in them as many imprac¬ 
ticable differences and contradictions. Nevertheless, it is law¬ 
ful to affirm as much as this: that in every one of the gods, 
especially of those that are visible (in the sky), there are prin¬ 
ciples of essence which are of the world of Intelligence; and 
that through these, takes place the release for souls from 
generated existence in the world. 

But although there were to be two classes of divine beings 
left, the gods that abide around the world, and those beyond, 
there will be liberty for souls through the gods above the 
world. These things are told more precisely in the “ Treatise 
Concerning the Gods”*—as for example, who are the restorers, 
and what are their powers; and also how do they liberate 
from fate, and through what sacred paths upward; also of 
what quality is the arrangement of the mundane realm of 
nature, and how does the absolutely perfect moral energy rule 
over itHence the passage which thou hast repeated from 
the Homeric poem —‘ 4 even the gods themselves are yielding, ’ 9 
it is a profanation to utter. For the performances at the 
Sacred Worship in ancient times were prescribed by laws 
that were both pure and spiritual. Those who are in inferior 
conditions are liberated by a superior order and power; and 
when we remove ourselves from conditions that are inferior 

*This work is lost. It was an explanation of the Pythagorean Sym¬ 
bology, and is quoted by Damaskios and Olympiodoros. Proklos restores 
some of the passages in his treatise upon the Platonic Theology, and also 
adopts the arguments. At the change of the Imperial Religion in the 
Fourth Century the books of the Philosophers were ordered to be de¬ 
stroyed on pain of death, and doubtless this work perished at that period. 

fin the divine world, mesis is poiesis —thinking is doing. What 
“God says” God is doing. All things are subject to mind, and to its be¬ 
hests. Mind, therefore, is the king of all things. 

It was a theurgic saying, that by chants and sacrifices it was possible 
to revolutionize the realms of nature and generation. 




262 


SOULS RETURN- 




we come into a better allotment. It is not effected, however 
contrary to any sacred ordinance that has existed from ancient 
times, in such a manner as to imply that the gods may be 
changed (in disposition or purpose) by sacred rites after¬ 
ward performed. On the contrary, from their first descent 
till this present time God sent down the souls in order that 
they should return back again to him.* Never, therefore, 
does there a change occur by such a progress upward, nor do 
the descents of the souls, and their ascending occasion violent 
conflict. For as generated existence and every thing here are 
joined together at every point by the spiritual essence, so also 
in the arrangement of souls, the liberation from the condi¬ 
tions of generated existence accords with the diligence of 
those around the realm of generated existence. 

*There has been a great variety of opinion in regard to the descent 
of the soul. The book of Ecclesiastes has the sentence, “and the spirit to 
the God who gave it.” Nobody has said that it had been sent into per¬ 
petual exile. The Chaldean Oracle declared “The Father placed symbols 
in the souls,” by which their identification is assured. When the Creator 
sends out a soul, he also calls it to himself again. The circle of neces¬ 
sity will return upon the Infinite. Such is the teaching of all philosophy. 



XVII 

THE PERSONAL DEMON 



PART IX 


NATIVITIES AND GUARDIAN DEMONS 


CHAPTER XVII 

THE PERSONAL DEMON 

* 

Come, then, let us now endeavor, so far as we are able, to 
straighten the complicated problem in respect to the personal 
demon, which is likewise made the theme for various objec¬ 
tions. So, therefore, to speak plainly, the treatment of the 
subject in respect to the personal demon is twofold, theurgic 
and technic: the one evoking him from the categories above, 
and the other from the visible periods in the world of gen¬ 
erated existence. The former makes no use of the art of cast¬ 
ing nativities, but the latter is devoted to such pursuits. The 
former pays honor to the demon more generally as superior 
to the province of nature, but the latter specifically as pertain¬ 
ing to the realm of nature altogether. Hence thou seemest to 
have brought down strangely the most perfect sacred perform¬ 
ance to regard as a mere human affair, and to have put thy 
questions upon this subject as in a gymnastic exercise. 

MODE OF QUESTIONING CRITICIZED. 

So then, thou appearest to me to have cut off here only a 
very small part of the statement in relation to the personal 
demon. For it is the custom of those who work by the rules 



266 


THE PERSONAL DEMON 


of the art of vaticination in respect to the time of birth* to 
summon him in a prescribed form from the dekans and the 
risings of the constellations of the zodiac and likewise the 
stars; the sun also and the moon, and from the Bearst and 
likewise from all the elements,! and from the world. It is not 
fair for thee thus to parcel out one very small part of the sub¬ 
ject, “the Lord of the House, 7 ’§ and put questions simply in 
regard to that. 

Here, in turn, thou askest in relation to one single subject 
under consideration (the personal demon), “how the Lord of 
the House assigns it: according to what purpose, or what 
quality of emanation, or life, or power, comes from it to us.” 
Thou also puttest the question in regard to “the calculating 
of nativities, whether it (the demon) actually exists, or not , 77 
and in regard to the finding of the Lord of the House, 
“whether it is impossible or possible.” What importance 
have these questions about the domination, in relation to the 
demon? For it is evident that our knowing as to how he ex¬ 
ists makes no difference in regard to such matters as his 
essence and cause. For in respect to things having an origin 


* Greek, (fivais, phusis. This term has a wide signification. It 
strictly means the passive or material principle, the originating power of 
the universe: but from that it has been used to denote the constitution of 
things, the peculiarity of sex, the bent of disposition, etc. Our author 
here employs the term as the female agency in production, contrasting it 
with the genesis. It thus signifies “birth” and has been rendered accord¬ 
ingly. 

fit has been remarked as an argument against the genuineness of this 
sentence, if not of the entire book, that the Egyptian astrologists did not 
have the Great and Little Bear in their planisphere. Iamblichos, how¬ 
ever, was a Syrian and conversant with Chaldean and Grecian learning. 
Heiodotos names the Bear as a northern constellation. See 1,148 : V, 10. 

I This term has a somewhat indefinite signification. It is supposed 
accordingly by some to denote in this connection the planets, and by 
others, the signs in the zodiac. 

§ Every sign of the zodiac was considered to have a “house” for its 
“lord,” or ruling planet. In the Gospel according to Matthew a pun 
seems to be made on the term. “If they call the lord of the house Beel 
Zebul.” This last name signifies “lord of the house.” 



FATE 


267 


in the realm of nature, even though we do not chance to know, 
it happens all the same, that all and each of them have their 
own stability of essence in the universe. Thus, therefore, we 
will meet thy difficulties generally; but we will direct our 
attention specifically to what thou askest and endeavor in 
respect to them to give thee the solutions. 

FATE AND THE PERSONAL DEMON. 

Thou also declarest that “the person who has learned the 
scheme of his nativity, and so knoiving his own demon, is lib¬ 
erated from fate, is truly favored by divinity.” Thou dost 
not seem to me, however, to be saying these things altogether 
in harmony, either with themselves or with the truth. For if 
the demon has been assigned to us from the scheme of nativity, 
and we may find him from that, how are we released from fate 
through the knowledge that the demon was given to us accord¬ 
ing to fate? But if, as thou dost declare, we are really set free 
from necessity through the demon, how was it allotted to us 
by Fate? 

Hence the things now uttered by thee not only conflict with 
themselves, but they are also at variance with the truth; seeing 
that the personal demon does not by any means come to every 
one by the scheme of his peculiar nativity. On the other hand, 
its origin, which we will hereafter set forth, was older than 
this. If, therefore, the demon that comes down should be con¬ 
templated alone from that source, the individual who attained 
a knowledge of the demon of his nativity, would by no means 
be happy or fortunate. Who, indeed, if in this case it were 
permitted to him, in order that he might accomplish the allot¬ 
ments from fate, would consent to receive the demon as a guide 
to liberation from fate? Yet this appears to me as a part of 
the theory respecting the demon, and to be the last of the 
kind, but that the whole of his essence is passed over in silence 
by such a mode of investigation. Yet these things, although 
they are incorrectly stated, are, nevertheless, not utterly for¬ 
eign to the subject. 

The doubts, however, which thou bringest out in their 


268 


THE AURA OF THE STARS 


order, in relation to 1 1 the enumeration of the Canons, ’ ’ and in 
relation to ‘ i skill in calculating nativities, ’ ’ that they are ‘‘ be¬ 
yond comprehension / 1 do not involve us in any controversy 
in relation to the subjects before us. For whether these arts 
are knowable or beyond comprehension, yet the aura or emana¬ 
tion from the stars brings the demon to us, whether we our¬ 
selves are cognizant of it or not. The divine oracular art,* 
however, can teach us in relation to the stars as to that which 
is the truest, and, at any rate, we have no need of the enumera¬ 
tion of the canons, or of the art of divining. 

ASTROLOGY EXPLAINED. 

If, however, it is necessary, when dismissing these subjects, 
to say it, thou dost not seem to me right in what thou affirmest, 
namely: That it is impossible for expertness in astral observa¬ 
tions t to amount to any actual knowing, for there is great dis¬ 
agreement in relation to it, and because Cheeremon or some¬ 
body else has spoken against it.” Indeed, by this mode of 
argmnent reasoning will be beyond comprehension. For all 
the sciences! have tens of thousands of persons disputing, and 
the matters of doubt in them have been innumerable. Hence, 
therefore, we are accustomed to say in opposition to those who 
are fond of disputing, that contradictory things create dissen¬ 
sion even in things that are actually true, and that falsities are 
not alone in fighting one another. So, also, in regard to the 
mathematical science [astrology], we may not only affirm that 

*Ficino renders this term “divine inspiration’’ in this place where 
it is contrasted with the art of casting nativities. 

fGreek, parffgariKi} btiarrjpg, mathematical episteme, literalty, 
skill in mathematics. But at the time when this work was written the 
term “mathematics” was employed to denote astrology, and accordingly 
it is so rendered. 

JGreek, e7tLcrrrigai , epistemai. This term properly denotes knowl¬ 
edges of a superior character, which are comprehended by the noetic in¬ 
telligence, instead of the dianoetic reasoning faculty. Hence it signifies 
what is above the common arts which are learned and classified, and so 
constitute what is in modern times designated “science” and “exact 
science.” 



r 


ASTROLOGY 


2G9 


it is true, but also that those who err in respect to it contradict, 
knowing nothing in respect to the things that are really true. 
This happens, however, not only in relation to this science, but 
also in relation to all the sciences which are delivered from the 
gods to human beings. For as time is always going on, they 
are often intermingled with much that is of mortal origin, and 
the divine character of the knowledge becomes greatly oblit¬ 
erated. It is truly within, however, and though scanty, this 
sure evidence of the truth is nevertheless effectual for its 
preservation. When the signs of the measurement of the revo¬ 
lutions of the divine ones are clearly evident before the eyes, 
when they indicate beforehand the eclipses of the sun and 
moon, the enterings of the sun into the signs of the zodiac, and 
departures out of them, and the concurrent risings and settings 
of the moon with those of the fixed stars, the proof of actual 
sight is manifested agreeing with the prediction. And what 
is more, the observations of the heavenly bodies which have 
been preserved through all the period, both by the Chaldeans* 
and by ourselves, bear witness together to the truth of this 
Science. 

Demonstrations better known than these might be exhibited, 
if the discourse had been primarily upon these subjects. Nev¬ 
ertheless, as they are superfluous, and do not pertain to the 
recognition of the demon, it is proper that I leave them out, 
and pass on to matters more appropriate than these. 

THE PERSONAL DEMON NOT DISCOVERED BY ASTROLOGY. 

In thy epistle thou makest this statement: ‘ ‘ The assump¬ 
tion of the Lord of the House (or Lords of the House, if there 
are more than one) pertaining to a nativity, is almost con¬ 
fessed by astrologers themselves to be beyond absolute prov- 

*The iBon, or period, was reckoned as three hundred thousand years. 
Proklos, in his Commentary on the Timceos, states that the Chaldeans had 
records of observations of the stars which embraced entire cosmic cycles 
of time. Cicero, in his treatise on Divination, declares that they had 
records of the stars for the space of 370,000 years; and Diodoros the 
Sicilian asserts that their observation comprehended 470,000 years. As 
great antiquity was also claimed for the Egyptians. Kallisthenes when 
in Babylon sent the computations of the Chaldeans to his uncle Aristotle. 



270 


THE LORD OF THE HOUSE 


ing; and yet it is from this assumption, they say, that the 
ascertaining of one’s own personal demon is possible.” How 
is the knowing of the Lord of the House to be acknowledged 
by them to be beyond comprehending, when they deliver clear 
methods in relation to its discovery, and likewise teach thor¬ 
oughly the elementary principles for the determining of the 
disputed matters; some five, others more, and others fewer!* 
However, in order that we may get beyond this, let us proceed 
to examine a matter of more importance, the contingent at¬ 
tributes of both sides of the question. For, if it is possible to 
discover the Lord of the House pertaining to the nativity, the 
demon that has been assigned from it is also knowable; and if 
the matter is out of reach, then, according to this hypothesis, 
we do not know him. Nevertheless, as there is a Lord of the 
House, there is also a demon that has been assigned from him. 
What hinders, then, that while it may indeed be difficult to 
discover him through the calculating of the nativity, it may be 
easy to perceive him by means of sacred divination or theurgy! 

In short, the demon is not assigned by the Lord of the House 
only, but, on the other hand, there are many origins for him 
more universal than by the Lord of the Housed Still, how¬ 
ever, such a method introduces an artificial and human proce¬ 
dure in regard to the personal demon. Hence in these difficul¬ 
ties which thou hast suggested there is nothing wholesome. 

TRUE ACCOUNT OF THE GUARDIAN DEMON. 

If, however, it is necessary to reveal to thee the true doc¬ 
trine in relation to the personal demon let me say this: It is 
not from one part in the sky, nor from any individual element 


*“We say,” says Hephsestion of Alexandria, “that a star which has 
five conditions anywhere in sight is a Lord of the House: in other words, 
if that star received the luminaries in their own boundaries, their own 
altitude, and their own triangle.” He adds this condition: “if besides it 
has contiguity, emanation and configuration.” 

fAccording to the Egyptian notion, every person received his 
guardian demon at the hour of birth, and they looked no further. They 
regarded only the horoscope. 



THE LEADER 


271 

of the objects that are visible,* that he is assigned to us. But 
there is from the whole world and the various kinds of life in 
it, and the various kinds of body by which the soul comes 
down into the realm of generated existence, an allotted por¬ 
tion, all our own, divided among us to each of the distinctive 
qualities in us, which distribution is made according to the 
ruling disposition of each individual. 

This demon, therefore, is present as exemplarf before the 
souls descend into the realm of generated existence. As soon 
as the soul chooses him for leaderf the demon immediately 
comes into charge of the completing of its vital endowments, 
and when it descends into the body, unites it with the body, and 
becomes the guardian of its common living principle. He like¬ 
wise himself directs the private life of the soul, and whatever 
the conclusions we may arrive at by inference and reasoning, 
he himself imparts to us the principles. We think and do just 
such things as he brings to us by way of thought. He guides 
human beings thus continually till through the sacred theurgic 
discipline we shall obtain a god to be guardian and leader of 
the soul. For then he gives place to the superior, or delivers 
over the superintendence, or becomes subject, as a tributary, to 
him, or in some other way is servant to him as to an Overlord.§ 

ONE GUARDIAN DEMON ONLY TO AN INDIVIDUAL. 

From these facts I may easily reply to your next question. 
For the personal demon does not “preside over specific re¬ 
gions in us but simply over all at once. He pervades every 


* Greek, 6Toix*i<xov y stoicheion. In later centuries of the Roman 
Empire, this term was used to signify planets and signs of the zodiac. 

fin other words the ideal or divine model after which the soul takes 
earthly form. 

\ Plato: Republic, X. Plato has outlined no distinction beyond 
choosing a mode of living, but here it is affirmed that the soul chooses a 
demon of a superior order by its own intelligent volition. 

gOne writer remarks: “A demon is placed with every human being to 
be his initiator into the mysteries of life.” 



272 


GUARDIANS 


principle about us, in the same manner as it was assigned from 
all the orders [of intelligence] in the universe. For it also 
seems proper to thee to remark as follows: 44 That there are 
demons placed over specific departments of the body, one over 
health, one over the figure, and another over the bodily habits, 
forming a bond of union among them, and that one is placed 
as superior over all of them in common.” This very thing 
thou shouldst consider as proof that the authority over every¬ 
thing in us is vested in one demon alone. Accordingly it is not 
right to define “one demon as guardian of the body, another of 
the soul, and another of the mind For if the living person 
is one individual and the demon manifold that is placed over 
him, the notion is absurd. Certainly the ruling powers every¬ 
where are single rather than those that are ruled. But it is 
still more absurd if the many demons ruling over special de¬ 
partments are not akin, but are to be classified apart from one 
another. 

Thou also declarest that there are contradictory charac¬ 
ters among them, saying that “some demons are good and 
others bad.” Evil demons have no allotment whatever as 
guardians, and they are never classified in opposition to the 
good, like one party against another, as though having equal 
importance. 

THE GUARDIAN DEMON NOT A “PART OF THE SOUL." 

Having in succession abandoned these points, thou goest 
quickly over to the conjecture of the (Grecian) philosophy; 
yet in relation to the personal demon thou overturnest the 
entire hypothesis. For if the demon is “a part of the soul,” 
as, for instance, the spiritual or intellectible,* and “he who 
has a mind imbued with good sense is the truly favored one,” 
there will be no other order of beings, divine or demonian, 
assuming authority over the human soul as being superior to 
it. Instead, there will be special parts of the soul, or some 


*Maenander says: “The mind is our demon.” The term was used 
with a variety of meanings at different times. 




THE LORD OF THE DEMONS 


273 


power existing separately supreme over the many forms of the 
life within ns; and these, not as allied by nature, but as hav¬ 
ing been set apart as superior in their nature to our entire 
substance. 


SEVERAL GUARDIAN DEMONS. 

After this thou callest to mind another statement in rela¬ 
tion to the personal demon, namely: that “some persons per¬ 
form worship as to two, and others as to three of this class.” 
This, however, is all erroneous. For the classifying of the 
superior causes that are placed over us instead of including 
them in one, is a fallacious way of proceeding, and it goes com¬ 
pletely astray from the unity which holds dominion in every¬ 
thing. The doctrine which apportions the demon into parts 
in the body, or in the governing of the body, drags down its 
leadership to a very small point. What necessity, in such case, 
for those who entertain such an opinion, to regard sacred rites, 
the first principle of them being unsound? 

There is, accordingly, one personal guardian demon for 
every one of us. It is not right to assume that it is common 
to everybody, or that it is common at all, but only that it is 
present with every individual as his own. For a distribution 
to every species, and the diversity existing in the realm of mat¬ 
ter, do not admit of the union and identity of things essentially 
incorporeal. 

Why is it, then, that the demon “is invoked by all with a 
common form of invocation ’ ’ ? It is because their invocation is 
made through one divinity, the Lord of the demons who from 
the beginning assigned to every one his personal demon.* 
Even now also at the sacred rites he makes known to all and 
each their personal demons, according to his own purpose. 
For always in the theurgic arrangement, the secondary are in¬ 
voked through the superior divinities. In respect to the de- 


*This seems to be at variance with Plato, who says: “The demon will 
not receive you as his allotment, but you shall choose the demon: the 
cause is in him who makes the choice, and the Deity is blameless.” 



274 


THE PERSONAL DEMON 


mons, therefore, one common leader of the cosmocrators,* in 
respect to the nativity, sends down to each and all, his personal 
demon. Hence when the personal demon is present he makes 
known his own proper worship and teaches the proper mode 
by which he is to be invoked. 

ABOUT THE INVOKING OF GUARDIAN DEMONS. 

This arrangement is also acceptable to the demons. One 
part of it is akin to the demons that are invoked: another 
comes down from the more ancient categories: and the third 
makes a joint action from both the others. Do not, therefore, 
liken the invocations of gods with those to men, nor things not 
to he uttered with those that may be told; and do not compare 
the things that are prior to every limitation and every unde¬ 
fined mode, to those that have been defined by men or with 
indefinite arrangements. For these things that belong with 
us have nothing in common with those who are wholly superior 
to us in their entire race and order and rule the whole of our 
essence and nature. 

Nevertheless, right here especially, the greatest failures 
occur to men when from human weakness, they infer anything 
in relation to the guardianship of the demons: and when with 
things that are trivial, worthy of nothing, and in parts, they 
form a judgment of beings that are great, noteworthy and 
perfect. 

This much we answer you in respect to the personal demon 
in addition to what was said before. 

* Rulers of the cosmic world: the demons allotted to the several regions 
of the universe. The term occurs in the Pauline Epistle to the Ephe¬ 
sians., vi, 12. 



XVIII 


ENDiEMONIA, OR THE TRUE SUCCESS 


K. 


PART X 




THE FIRST CAUSE 


CHAPTER XVIII 

END2EM0NIA, OR THE TRUE SUCCESS 

The last subject remaining for discussion is in relation to 
true success.* Thou hast put intricate problems with regard 
to it, namely: first, observations upon certain subjects: next, 
matters of doubt: and after these, questioning. We will ac¬ 
cordingly place thy questions in their order, each and every 
one of them, and will answer these in due course in reference 
to them. 

Thou askest “whether there is not some other path to true 
success apart from the gods.”t What different way upward 
can there be, “entirely apart from the gods” that is reason¬ 
able f For if the essence and perfection of every good are com¬ 
prised in the gods, and their primary power and authority are 
with us (priests),t and with those who are in like manner pos¬ 
sessed by the superior divinities, and have come genuinely into 
union with them—and in short, if the source and end of good¬ 
ness are earnestly pursued: in such case, there are present ac¬ 
cordingly, the Spectacle of Truth and the initiation into spirit- 


* Greek, evdaifioria, endaimonia. This term was employed by 
Plato and Aristotle to denote true and complete happiness. Its derivation 
from en, or well, and dmmdn, a divinity, a good genius, good fortune, in¬ 
dicates its true signification, as the condition favored by the good genius; 
hence, it denotes felicity, good fortune, prosperity, success—as being in 
favor with God and man. 

fPorphyry here refers to the gods that were invoked in the theurgic 
rites. 

|The Oracle had, before the time of Porphyry, assigned to the Egyp¬ 
tian priests the finding of the path to felicity. Hence Herodotos declared 
them the first to institute the Sacred Rites. 

277 




278 


CRITICISM 


ual knowledge. And with the knowing of the gods, the turning 
around to our own selves and the knowing of ourselves follow 
together. 

VARIOUS STATEMENTS CRITICISED. 

To no purpose, therefore, thou proposest the doubt, 
“whether it' is necessary to pay any regard to human 
opinions.’’ For what leisure has the person whose mind and 
thought are with the gods to look down for approval from 
human beings? Nor in what follows dost thou speak to the- 
purpose: “whether the Soul does not now and then form grand 
conceptions.” For what principle of fanciful creations has a 
place in those who have real being? Is not the faculty of 
imagination in us the former of eidola? But when the spirit¬ 
ual life is perfectly active, there is nothing of the imagination 
awakened. Does not the truth in its essence coexist with the 
gods? At least, is it not established with rational principles 
harmoniously? It is in vain, then, that thou and others whis¬ 
per such things. 

Nevertheless, these things about which certain mounte¬ 
bank priests and fortune-tellers calumniate those who minister 
at the worship of the gods, and thou hast spoken in the same 
way—are none of them at all connected with genuine theology 
and theurgy. Yet if, in some way, certain things of such a 
character shoot out as excrescences beside the knowledges of 
the things that are good, as evil arts sprout up with other arts, 
these very knowledges are actually more opposed by them than 
anything else. For that which is evil is more hostile to the 
good than to that which is not good. 


CONCERNING NATURAL PRESENTIMENT. 

I desire after this to go curiously over other remarks which 
misrepresent the divine foreknowledge. Thou comparest with 
it ‘ ‘ other methods for obtaining premonitions of what will take 
place.” For to me, although a certain aptitude of nature aids 
in the signifying of what is to occur, just as the foreknowing 


SYMPTOMS 


27D 


of earthquakes, or of winds, or of storms happens to animals, 
it does not seem worthy of our veneration. For such an in¬ 
born faculty of divining accompanies acuteness of sense—or 
sympathy, or some other commotion of the natural faculties, 
and has nothing about it worshipful and supernatural. Nor 
if any one by human reasoning or systematic observation de¬ 
termines from symptoms those things of which the signs are 
indicative, as physicians from the systole of the pulse prog¬ 
nosticate a coming fever, he by no means appears to me to 
possess anything honorable and good. For he likewise sets 
himself to it humanly, and infers logically by our reasoning 
faculty in relation to things which confessedly occur in the 
order of nature and he makes his diagnosis not very far away 
from the corporeal order of things. Accordingly, if there is 
in us any natural perception of the future, the faculty is clearly 
shown in activity as in everything else, but in having this 
nothing that is very happy is possessed. For what can there 
be of the qualities implanted in us by nature in the realm of 
generated existence that is a genuine, perfect and everlasting 
benefit ? 


THE DIVINE ENDOWMENT. 

The divine endowment of divination* alone, therefore, be¬ 
ing conjoined with the gods, imparts to us the divine life and 
likewise making us participants of the divine foreknowledge 
and the divine thoughts, renders us truly divine. It causes 
us to be genuinely the possessors of goodness, because the 
most blessed thought of the gods abounds with every good.. 
Hence, “they who possess the endowment of divining,” do not, 
as you surmise, “foresee and are not really successful,” for 
all divine foreknowledge is seemingly good. Nor do they 
4 ‘ foresee future events, and not know how to make use of the 
foresight properly for themselves.” On the contrary, with 


*Greek, yavriKrj , mantiJce, the art of divining: prophecy, inspira¬ 
tion. This is the term which has been generally translated as divination. 
But divination as described by Grecian writers was the same as prophecy,., 
and implied intimate communion with divinity. 




280 


SUCCESS 


the foreknowledge, they receive beauty itself and order that 
are at once true and becoming, and there is with it that which 
is profitable. For the gods give them also the power of pro¬ 
tecting themselves against direful calamities from the realm 
of nature: and when it is necessary to exercise courage and 
the uncertainty of the future contributes to this, they keep 
the things hidden that are to be, in order to make the soul 
better. Yet when uncertainty does not bring any help for this 
purpose, and the foreknowledge is advantageous to souls, for 
the sake of saving them and leading them upward, then the 
gods implant in their inmost beings the foreknowledge in¬ 
herent in the inspired communications. 

THE PATH TO TRUE SUCCESS. 

But why am I prolonging these discourses? I have 
abundantly shown before by the many explanations which I 
have made in them, the superiority of the inspiration over 
human divination. Better, therefore, is what you ask from 
us: “To make plain to you the path to success, and in what 
the essence of it consists .’ 9 For from this the truth is then to 
be found, and all the difficulties may thus be at once easily 
resolved. I say, therefore, that the divine person gifted with 
intuition, having, in a former condition of being, been partici¬ 
pant of the oneness, by the spectacle of the gods, comes at a 
later period to another soul (or psychic condition) which is 
adjusted to the human ideal of figure, and through this be¬ 
comes involved in the bond of Necessity and Fate.* Now then 


*This is a similar account of that given by Plato in the Phcedros. 
The souls while in the eternal region are described as beholding the thea 
or vision of the gods, and accompanying them in their journey in their 
planetary orbits in the sky, having been initiated and become epoptai or 
Beholders of the Mysteries of that world. This, the philosopher explains, 
was “while we possessed our nature in its entirety and did not suffer the 
molestations of evil which were awaiting us in the future time, when we 
■were free and not invested with the body to which we are bound as an 
oyster to the shell.” After this came the “descent into the realm of 
generated existence,” and investiture with the “mortal soul” and its con¬ 
ditions. See Timceos and Plutarch’s treatise on The Face in the Orb of 
the Mom, 28 . 


i 





THE IDEAL 


281 


it is necessary to consider liow he may be unloosed and set 
free from his bonds. There is no other way except the know¬ 
ing of the gods. For the ideal of success is the apperceiving 
of the Good, just as the ideal of badness happens to be for¬ 
getting of what is good and deceit in relation to what is bad. 
The former, therefore, joins with the Divine nature: but the 
latter, an inferior destiny, is inseparable from the mortal.* 
The former seeks the intellectible essences bv the sacred 
paths :f but the latter, having swerved from the first principles, 
yields itself to the measuring out of the ideals of the corporeal 
environment. The former is the knowing of the Father:! but 
the latter is the going aside from him and a forgetting of God, 
the Father, first in Essence and sufficient for himself. The 
former preserves the genuine life and brings it back to its 
Father, but the latter brings the man ruling in the realm of 
generated existence down to the world which is never perma¬ 
nent but always changing.§ 

Let, then, this superior path to true success, which is the 
spiritual completing of the union of souls to the divine nature, 
be cognized by thee. But the sacerdotal and theurgic gift of 


*Plato : Thecetetos 84, Sokrates. “It is not possible that evil should 
be destroyed; for it is necessary that there should be always something 
contrary to good; nor can it be seated among the gods, but of necessity 
moves around this mortal nature and this region. Wherefore we ought to 
fly hence as quickly as possible; and this flight consists in being assimi¬ 
lated to God as much as possible, and this assimilating is the becoming 
just and holy with wisdom.” 

f By the Sacred or hieratic paths, Abammon evidently means the 
theurgic discipline. The ancient Oriental faiths all made the service of 
the guru, or spiritual teacher, an essential in the matter of knowing the 

truth. 

fCompare Gospel according to John, xvii, 3: “This is the eternal 
life (the life of the eternal world), namely: that they know thee the God 

only true.” 

SThe philosopher Herakleitos held that “change” is the “only per¬ 
sisting” condition of things. He taught that the Supreme Being is fire— 
not mere physical heat, but an aetherial principle; and that it acted on 
matter producing motion and creative acti\ity. 




282 


THE GOOD 


true success is called the Door* to the Creator of the Universe, 
or Supreme Goodness. In the first place it possesses the power 
of chastity of soul which is far more perfect than chastity of 
the body: afterward, the preparing of the understanding for 
the participation and visionf of the Good and its release 
from everything of a contrary character: and after these, one¬ 
ness with the gods the givers of all things good. 

RETURN OF THE SOUL TO DIVINITY. 

After the theurgic discipline has conjoined the soul in¬ 
dividually with the several departments of the universe, and 
with all the divine powers that pervade it, then it leads the 
soul to the Creator of the world, places it in his charge, and 
frees it of everything pertaining to the realm of matter, unit¬ 
ing it with the Sole Eternal Reason (Logos). 

What I am saying is this: That it unites the soul individ¬ 
ually to the One, Father of himself, self-moving. He who sus¬ 
tains the universe, spiritual, who arranges all things in order, 
who leads it to the supreme truth, to the absolute, the efficient, 
and other creative powers of God: thus establishing the the¬ 
urgic soul in the energies, the conceptions and creative quali¬ 
ties of those powers. Then it inserts the soul in the entire 
Demurgic God. 

This, with the Egyptian Sages, is the end of the “ Return” 
as taught in the Sacred Records. 

CONCERNING “THE GOOD.” 

The Good itself, they consider on the one side as absolute 
Divinity, the God subsisting before thought: but on the other 


*In the former years of the nineteenth century there arose a teacher 
in Persia, who was designated the “Bab”—gate or door. He promul¬ 
gated a mystic doctrine somewhat in analogy to that of the Sufis, with 
many features of the later Platonism and Gnostiasm and Parsism. He 
was afterward executed, but his disciples still constitute a numerous body. 

f Greek 6ed, tliea, a vision, contemplation. The term is used to sig¬ 
nify the Spectacle exhibited at Initiatory Rites. 



THE PURIFYING OF THE SOUL 


283 


as human, who is a unity with him. Bitys has explained this 
from the Hermaic Scrolls. This, therefore, is not “passed 
over” by the Egyptian priests, as thou dost suggest, but is 
handed down by them in a style worthy of the divine being. 
Nor do the Theurgists “call upon the Divine Mind” in rela¬ 
tion to “trivial matters ” but on the other hand it is in regard 
to matters appertaining to the purifying of the soul, its release 
and salvation. Nor do they “employ themselves diligently 
ivith things that are difficult: but of no use to human beings”; 
but on the contrary, such as are the most profitable of all to 
the soul. Nor are they imposed upon by a “vagabond” demon, 
who have in every instance not only contended successfully 
with the deceitful demonian nature, but have exalted them¬ 
selves to the realm of mind and divinity. 


VALEDICTORY. 

These many things we have answered thee as we best were 
able in relation to the doubts and difficulties which thou hast 
discovered in relation to the divine art of divination and the¬ 
urgy. It now remains with the end of these discourses that I 
pray the gods to bestow upon me and thee, the unchanging 
safeguard of true conceptions: and likewise to implant in us 
forever the everlasting truth, and to provide for us a partici¬ 
pation of more perfect conceptions in relation to the divine 
beings: for in these the most blessed consummation of all 
things good is set before us, and the confirmation of the hearty 
friendship which now exists between us. 


FINIS 




















































*■ 

* 


*<* j> Tfe*'J\\NNSi> * K > «• 

<£» * >4^*« <1 l> O 

<$> * C W 0 9 4 V °^ * 

av »* * !* * ^ V * * 8 e # c\ *0 

<> V «» -V V* * .6?. J* _ # x*^ * 


• 1 1 


*v«* * 

«<, O 

y * 



*p ,0v v * 

v-v * 




; ^ 

* V~~ 

■* .4? q!> < _ 

_0r © 0 * 8 ♦ ^o 

C ^ * 


C° . c 

* <1 * •= 
- ^cr 3 

/ ^ ^ 

• <L^ O * 

• 8 ° ' <9 ^ 

♦ ^ V v f’* 8 - cx 

•* ,£• «, * A * •- fi 

w * 

. 

4 ,-o. v <£» 

"° • * * x0~ o 'V t ( s *-' 

n N „ . ^ A > 







»* ❖ 

* A 

^ \ C° .^I'„'°o ^ 

; ^ i°&m- * 0 ? * 

♦' 0 » w x '■'^/m* <\- ^ • 

$ a/ rt <• ’iv^Kr^ * «3 T O i -0 J, *» 

* 0 * 8 9 ^ ^ * " 1 * £° ^ # 

V * T • *c> <0^ « 

“ ^ x*fr *- j + & 

. ’?*’ :^3^- ’^ v °_ ^ ^ .*i fc* • 

v ^ ~ v/ * < Jp* \ ^5aK* ** V % 




O * 

°^U A' . . 

c\ x0^ .jV % V 

^ *d2fef 8 ^ A? ♦' 






■#■ °: 


*• ,4> ...., „ 

«Vy7%,’ ^ 

'’b ^ <<* 


o *‘TTi* <% 

o v ♦•*•. ^o j> V 



/, 
wt» rVf ° 

* r\ + wsxluvo^ ' k > 

^ V > ' *!••. ^ <9^ 


* «* 

<\ 'o • * * <<r 

« %. c° -° 

- £ -o < 

^ Oft 

«ft'VvU\\\SN> * k v «. c 

^ ^w:» -a.^ cv 



• ‘&7/mx' c $ V » 

0 o ^ *„ 

4 V T^ # f ■» V4. (O 

V \ . * • 0 /-v 0> . * 'r . 

i . * - -. -* CV xV * 4 w 4> V> 

❖ A'' *jcCvwA 0 <^ ♦ ^SKc^. ^ 


z -w} ^ : - 

o * « 





c,^ ^ - 

♦ • 

.<• >. * 


**o/ -* 

“ ^ % '?WI§' : o^°■%. * 

^ **ev "’ .o f ^ V ‘ 

Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Jan. 2005 




**0 x^ .t»• * °* * 0 ^ o*. '**' ^ reser vationTechnologies 

% ° SMrJttfr** ^ 0° ^ A W °RLD LEADER IN PAPER PRESERVATION 






111 Thomson Park Dnve 
Cranberry Township, PA 16066 
(724) 773-2111 






* %p « 
- ^ Cr 


o * • ^ K-, 

C U o ♦ O 

* O 





o <L^ 

v k. <r %>.^\vv$> * kV *** 

^ <ft 

0 » 0 A^ 

V • _ _ 

Y«* ^msmi **<£ » 

)»■.* a 4 vllllv ^ v *\ °»^^‘* .,<£*% • 

‘* •jJP ^ '’'•«** A <s *'»,.*’ . C- ' ^ "V^Wf* ’ A ■" ' ^ • 

,V "“' >.» A' .. <.. <s> o 4 <•■•.. **b 4. v ... <s> 

-V *W?fe* V Cr *V$$swft ' o sLyrtelf + 

%y /■©> ^ * v#>. ^ * ^<vWrr^. # -\N * 

o\- .M&- %**cr 



• \p. A V « 


•V /? ' ‘ 




O « 


> _ “ 


^5 ^ 




\^*>°... v*^* y *v^V V*^*y 

2 c V./ /dta. ^ ^ /aVa\ c^ .*sfefr. *, ,* v 


\p9 


' . 4 > ^ 

<P »W2?fe._ 




w 


^ Va • 



*G V "V ♦TSt* a 

-0^ o 0 * • ♦ ^o A^ * v ' * ♦ T <$J. 


o '«•** <G 


c% 'P fv 

* <>/ '"^ • 
4 V ^ 




<J> *oVo° <fi 

.♦ ^ V 

&• u ** •: 

V4 v 


* J?\ • 

4 ^ V 

,CT 6 o « • ^ ^ 0 

C • c* 5 $TWY O 




<v> ’ ° • i 

4 v ' " A. ^ 

* A K * ■’P^ 

• ^ ^ • FgMmQfi * ^ C 

‘ ^°‘%. v 

* 


^0 ^ ^ 

°V ^*>°;...,.'v* ",. .x ....* 8 r * v ^. 

^ A .A A. >-** v 


; / ■ 


* * 


/%* x v > ‘.w ^ Yi. 4- v ^ A? >. .®S| 

* aV^ <*. '••** A c ’’ ^ ■’• . . >‘ A <. 'o..* ^ ta vY 

W 1 # ^ '^A Q * ft 0 11 * 4» 4^ ’ # I. ^ AV 0^9 

*'trJ777 >?" "V 6 o ^ sLatel* ^L CT °o 




,-S »P A 
'ft 




C S vP- 

5 ‘ft- 


- ^ 0 ^ 


» *p„ « 




<i5 0 A 


'b t 


jP v 


V*^/ \'^\/ v“> 

^ V* f * * o. C\ « 0 ~ fl."tnL' 4 . ^ v * * * o, rv n v »s** 

1 • >$* •jf\S»/Qt. _ -<& ^ 9 *$+ \P * f(C\«fr/^° ^r. (4 ♦ ‘ffiSK 

i *■ '^wAvWj 0 U . r* ^ O •'$XS£&//A° 'Pr^CP a s^Mim 



* 

p A V^> *o 
♦ ^ . 


>s 


_ *. >. W ® * 

A * 4 V 

■**. "b r ^ 0 < 



O 9 |b 


^ 0 ^ 



. ,.* / °^o. • 

4 o N o 0 


V 2 > ,v . <■ ‘« + "<ft. 

> J* „v^,*. + 

^ v { ^*o 



,% %. A 4 .* 




• <JJ 

* C * 0 0 

0’ V • y *' 


. \° ^ * 

®*.*Wf° v ^‘* 3 ^/ V'' 

. 0 ^ ,**’ „ A 4> p 1 • 0, <0 V »»•• + A 

* r£» A V 4 

r V^ V *.. 

. a VA. 

y ^ ^ Ay ^ O 

o •»- .0 o. ‘‘’^ * • • 4 /V 

JUL v" AUG 1989 I C >'S .* v/# ^ ^ 0 » • - 

ve ’' Ouihly Hound U ■--' 

^ ^ ^ka 4 




H O 












































































































